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THE DOCTRINE 


OF 


ELE EOE Yor cal Olah 


Philosophy of the Divine Operation 
In the Wedemption of Man: 


BEING 


VOLUME SECOND oF ‘‘ THE PHILOSOPHY OF THE PLAN OB 
SALVATION.” 


BY 


JAMES B. WALKER, 


Author of “The Philosophy of the Plan of Salvation,” and ‘‘ God 
Revealed in Creation and in Christ.” 


HENRY A. SUMNER, CHICAGO. 
SMITH & ENGLISH, PHILADELPHIA, 


Le 705 


Entered, according to Act of Congress, in the year 1869, 
BY CHURCH AND GOODMAN, 


In the Clerk’s Office of the District Court of the United States for the 
Northern District of Dlinois. 


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To JAMES FREEMAN CLARKE, D.D. 


My Dear Sir,— 


With great respect for your candor as a writer 
on theological subjects, permit me to commend to your 


attention this treatise on the Doctrine of the Spirit. 


James B. WALKER 


INTRODUCTION, 


Wir this closing treatise, the series of books on 
the Divine Wisdom, manifested in the processes 
of Creation and Redemption, is complete. This 
last book we think the most important of all; and 
in connection with the preceding volumes, we hope 
enough has been done to establish the conviction in 
the minds of thoughtful readers, that the Work of 
Creation and Redemption is a unity —one chain 
of Creative Progress, begun when “ The Spirit of 
God brooded upon the face of the waters,” creating 
formative tendencies in material things, and beget- 
ting the first life-germs in the primal universal sea, 
— completed when humanity was crowned by the 
birth of Christ, and the Divine image was begotten 
again in believing souls. 

It has been pleasant for the author to follow the 
processes of the Divine Thought, as they have man- 
ifested themselves in Nature and Revelation; and 
to seek in the progressive development of the whole 


Vlil. INTRODUCTION. 


sublime scheme, a true apprehension of the plan 
and purpose of the Creator. 

In this last book we endeavor to give an exposi- 
tion of the ultimate form and force of the Doctrine 
of the Holy Spirit. This doctrine is received in 
some sense by all Christian sects; yet by many, it 
is very apparent that the truth is held in form 
rather than in faith; while none of us have had a 
sufficiently clear and influential conviction of the 
dependence of man on the vital operation of the 
Spirit of God. 

The Friends or Quakers have, perhaps, had the 
most scriptural apprehension of the doctrine in its 
cardinal principles. But even with them sectarian 
peculiarities have marred the manifestation of the 
Divine Life. More good would have been done, if 
reform without needless peculiarities had character- 
ized the life and teaching of the Friends and other 
reformers of the martyr-period in England. If, 
instead of discarding music, and other social recre- 
ations and enjoyments, the early reformers had 
aimed to reduce them to happy and_ beneficent 
uses, then the doctrine which they made promi- 
nent, that the influence of the Spirit is essential to 
all true worship, would have been more generally 
accepted by sincere Christians, and there would 


INTRODUCTION. be 


have been less of fallacy to restrain the Divine 
Operation, as the central power in the kingdom 
of God. 

It is obviously the interest of the Gospel that the 
inward life of the Spirit should be manifested by a 
loving opposition to whatever injures man, but not 
by opposition to that which is adapted to promote 
innocent enjoyment. 

In this treatise we have endeavored to set forth 
the rational and scriptural exposition of inspired 
teaching concerning the Comforter, and to exhibit 
the place of the Divine Spirit in the Godhead, and 
in the work of Gospel progress. 

We do not assume to have presented the subject 
in such form that other minds may not add or sub- 
tract from the matters herein stated. We have 
done what God enabled us to do: and, grateful for 
the knowledge that our preceding books have been 
the means of good to many persons in many lands, 
we here close our labors on the whole subject, 
with the hope that this volume may add strength 
and completeness to the impression of the others, 
and that each reader may gain a clearer apprehen- 
sion of the Divine Character and the Divine 
Operation. 


TO THE READER. 


Tue first portion of the following treatise may 
seem to some metaphysical rather than scriptural. 
This impression will pass away as the reader 
advances. The views presented are designed to 
establish the doctrine of the Father, Son and 
Spirit on a rational and scriptural basis. While 
they exhibit the subject in a different light, in 
some respects, from that in which many have been 
accustomed to view it, the scriptural integrity of 
the doctrine is maintained, and maintained, we 
think, in such form that the reason does not 
reluctate against it, as it does against the phrase- 
ology in which the doctrine of the Trinity has 
sometimes been expressed in the formulas of the 
churches. 

The treatise presents, we are sure, a true exposi- 
tion of this doctrine; and especially of the Work 
of the Spirit in the process of sanctification. We 


Xl. TO THE READER. 


offer it as a contribution designed to promote 
intelligent faith, and unity of faith among the 
various denominations of believing people. We 
do not hope that the views here presented will 
be at once recognized by every reader as the 
true exposition of the doctrine of the Spirit; but 
after mature discussion of the principles herein 
propounded, we have no doubt that these pages 
will aid in accomplishing the end for which they 
have been written—to glorify the true God, 
manifested in Christ and revealed through Christ, 
by the Holy Spirit. 

In judging of the views upon which he is 
about to enter, the reader is solicitously desired 
to refer the adjudication of any doubt that may 
arise in his mind to the arbitrament of the Word 
of God, and to “search the seriptures whether 
these things be so.” 


SECT. 


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$33 
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13. 


CHAPTER I, 
PAGE, 
THE HOLY SPIRIT IN THE OLD TESTAMENT. 
The mystery of life 17 
2. The doctrine of the Spirit, a peculiarity of the Bible 19 
3. The doctrine as developed in the Mosaic dispensation 20 
CHAPTER II. 
THE RELATIVE PLACE OF THE SPIRIT AND THE WORD IN 
THE ECONOMY OF THE DIVINE MIND. 
. All mind generically the same 24 
Self consciousness of the mental constitution 27 
. The Scripture view of the Logos, or Son of the 
Divine Mind 31 
. Views of some of the best Christan thinkers i in har- 
mony with this exposition 33 
. Mind manifested only by its Logos, or ott birth - ov 
. God becomes imminently and effectively ayer 
only in Christ 39 
The Holy Spirit uses the personality of Christ j in the 
work of Redemption : : 41 
CHAPTER III. 
THE HOLY SPIRIT IN THE PERSONALITY OF CHRIST. 
The humanity of Christ was by the Holy Spirit 44 
The advent of the Spirit upon Christ at His Bap- 
tism, and its abiding unity with His humanity 45 
The Holy Spirit, abiding in Christ, leads him into 
and through the temptation : ‘ 46 


CONTENTS, 


XIV. CONTENTS. 


PAGE, 
14, The ministry of Christ, and the manifestation of God 


in Christ by the Holy Spirit : 47 
15. The sacrifice and resurrection of Christ by the Holy 
Spirits : < : : - : 49 


CHAPTER IV. 


THE ENDOWMENT AND SUPERVISION OF THE APOSTLES BY 
THE HOLY SPIRIT. 


16. The disciples in the Old Testament state, until after 


the outpouring of the Spirit : ; . 54 
17. Peter’s precipitancy and error in acting before the 

time ; : : . 56 
18. Christ’s choice of the epostles o) ue 
19. Promise of Christ’s special presence by the Spirit in 

answer to their supplication . 60 
20. All essential truth spoken by Christ to be Oreeered 

by the suggestion of the Spirit . : eM a 
21. The spiritual sense promised to the apostles . 63 


22. Further exposition of the promise that greater light 
and power would be given by the Spirit after 
Christ’s ascension . . 66 

28. The endowment of the apostle ay special powers 
and prerogatives. rG nL 

24. The apostles affirm their consciousness of special 
endowment ; 75 

25. The Providence of God aeaean Cua with the 
Spirit in furthering the gospel by the instru- 


mentality of the apostles . ; : = are 
CHAPTER V. 
THE UNION OF THE WORD AND SPIRIT IN THE PROCESS OF 
SANCTIFICATION. 
26. Does an increase of light imply an increase of spirit- 
ual power? . “4 85 


27. Of the Living Word as a tule of duty ° - 86 


28, 
29. 


30. 


Ol. 
32. 
33. 
34, 


35. 


36. 


CONTENTS. XV. 


PAGE, 

Necessity in reason for a perfect rule of human du ty 88 
A perfect rule of life the only principle of moral 

progress ; © 92 
The truth being fen in the life and precept of 
Christ, the second necessary thing is the work of 


the Spirit . ‘ 94 
Rationale of the Spirit’s Gneration in coinennon 

with the truth . : : 96 
The preceding views illustrated i eepecence . 100 
The sum of preceding deductions : ; 101 
The union of the Word and Spirit necessary in the 

process of conviction and sanctification . . 103 


The preceding views accord with the relations of the 
Word and Spirit, as they exist in both the finite 


and the Infinite mind : . 105 
The preceding views confirmed by the toneiiing of 
the Scriptures . ° : ° . 106 
CHAPTER VI. 


THE WORK OF CHRIST BY THE DIVINE SPIRIT IN THE 


37. 
38. 


359. 


40. 


41, 
42. 


43. 


44. 


MINDS OF BELIEVERS. 


The two fold office-work of the Spirit . een Bo | 
The experimental import of the statement that the 
Spirit shall not speak of Himself ‘ 115 
By exhibiting Christ the Spirit likewise exhibits 
the Father to the soul : « 117 
The Spirit witnesses to the truth of Divine: Revela- 
tion . : - aeel9 
The nature of the Snivies lah . é 123 
The influence of the Spirit upon the faculties of the 
mind separately considered é . 125 
The duty of prayer annexed to the doctrine of the 
Spirit . : 181 
The conditions upon Rien the icone of the 


Holy Spirit is granted : : : . 133 


XV. CONTENTS. 
PAGE. 
45. Availing prayer is offered to God in the name of 
Gene Christ . 4 ‘ : : : 139 
_-~ 46, The sum of preceding sections f . 142 


CHAPTER VII. . 


THE WORK OF THE HOLY SPIRIT WITH THE MINDS OF THE 
IMPENITENT. 
47. Specific work of the Spirit in impenitent minds . 146 
48, The promised convictions of the Spirit experienced 
by those who hear the gospel under spiritual im- 


pression : : : : : . 153 
49, The awakening of the lost sinner, and his return to 

God, as illustrated by the Lord Jesus. a 15F 
50. The son’s lifeat home . . : ° 161 


APPENDIX . " : : _ ‘ 3 167 


EEE? PHI LOS®O REY 


OF THE 


DIVEENEE WO BILAL ON. 


CHAPTER I. 
Tue Hoxry Sprrit In THE OLD TESTAMENT. 
§ 1.—The mystery of life. 


THERE is mystery connected with spiritual 
existence which the human mind can not fathom. 
This is not only true of spiritual life, but it is 
true of all life in all its manifestations, and in 
all the kingdoms of nature. No finite mind can 
ever know where life begins, or how the life- 
germ assimilates to itself a material body. We 
may speculate about questions of this character 
—we may examine the lowest manifestation of 
life as it connects itself with the lowest organ- 
ized being,—still the nature of life, and the 


18 THE PHILOSOPHY OF 


manner of its union with materiality, no one 
may know. To know where the inertia of 
matter ends and the motion of life begins is, 
and will be for ever, beyond the limit prescribed 
to the human intellect. 

Knowing, then, nothing of the nature of 
life, and judging of its attributes only by its 
manifestations, we would approach with becom- 
ing reverence the inquiry concerning the attri- 
butes and manifestations of the Spirit of God. 
A consciousness of the limitation of the human 
understanding should incline the reason to 
humility, and to examine Revelation with grati- 
tude, hoping that she may there find aid to dis- 
cern and appreciate the doctrine of the Divine 
Life. It is an important fact, inviting to such 
examination, that when reason has been aided 
by revelation to perceive a truth, the accordance 
of that truth with her own most profound 
deductions is, to her, a clear testimony, not only 
of its validity, but likewise of the value of 
inspired instruction. 


THE DIVINE OPERATION. 19 


§ 2.—The doctrine of the Spirit, a peculiarity of 
the Bible. 


The doctrine of the Holy Spirit is one of the 
distinguishing peculiarities of the Hebrew and 
Christian Scriptures. The view given in the 
Bible of the creative energies of the Spirit of 
God, and of its place in the scheme of redemp- 
tion, is diverse from any other form of thought 
known to the human mind. No religious sys- 
tem, ancient or modern, gives a view in any 
wise similar to this doctrine, as revealed in the 
Scriptures. We do not say that a man, by his 
spirit, did such an act, or that a man’s spirit did 
it. Nor have pagan nations ever talked thus of 
their gods.* The peculiarity of the phraseology, 
and the consistency of its development through- 
out the whole scheme of revelation, will be, to 
thoughtful minds, a strong testimony for divine 
guidance in the doctrinal teachings of Moses 
and of Christ. 

In the opening of the eldest Scripture, the 


* The form of the idea, and the form of phrase, used by 
Plato and others in speaking of the ‘‘ Soul of the world,” 


are quite diverse. 


20 THE PHILOSOPHY OF 


Holy Spirit is spoken of personally. (We do 
not say as a person; but personally.) The pos- 
sessive form of expression in regard to the 
Father. and the Spirit is used; and the life- 
giving attribute of the Spirit is introduced with 
the introduction of life. “The Spirit of God 
brooded upon the face of the waters,” beget- 
ting formative tendencies in things, and initia- 
ting life-germs by which the first organic forms 
were produced in the primeeval sea.* Thence- 
forward, through all the dispensations, the idea 
of the life-giving Spirit of God is always recog- 
nized. 


§ 8.—The doctrine further developed m the 
Mosaic dispensation. 


Under the Patriarchal Dispensation, when 
God was known only as Creator, the Spirit is 
spoken of only in its initial, life-giving energy. 
Under the dispensation of Moses, an advanced 
development of the doctrine may be recognized. 
The agency of the Spirit is here more especially 
connected with the moral life of men, and its 


* See Appendix A,—MosEs AND GEOLOGY. 


THE DIVINE OPERATION. 21 


attributes are revealed to the human conscious- 
ness, as beneficially related to man’s weakness 
and his sin. 

{In the middle and later periods of the Old 
Testament Church, the faith and experience of 
devout minds, in regard to the Holy Spirit, 
approximates more nearly to what is known 
and taught under the New and Perfect Dispen- 
sation. The Divine Presence and the Divine 
Spirit are spoken of interchangeably.* The 
holiness of the Spirit, its renewing and purify- 
ing influence, the impartations of joy, strength, 
and courage derived from its presence in the 
soul, were clearly appreciated by the Psalmists. 
The identity of a believer’s experience under 
both dispensations is striking and instructive. 
When David had grossly sinned, so that pardon 
seemed almost impossible, he prays (Psa. li.), 
‘Create in me a clean heart, O God; and renew 
a right spirit within me. Cast me not away 
from thy presence; and take not thy Holy 
Spirit from me. Restore unto me the joy of 
thy salvation; and uphold me with thy Free 


* Psalm cxxxix. 7. ‘‘ Whither shall I go frem thy 


Spirit ? or whither shall I flee from thy presence ?” 


22, THE PHILOSOPHY OF 


Spirit. Then will I teach trangressors thy 
ways; and sinners shall be converted unto 
thee.” The consciousness of every believer, 
penitent for some past offence, is almost a repro- 
duction of the state of mind delineated in these 
passages. 

The prophets of the Old Dispensation were 
conscious of the influence of the Holy Spirit, 
and that all advance in the kingdom of God was 
gained by its operation. Isa. lxi. 1,—‘* The 
Spirit of the Lord God is upon me; because the 
Lord hath anointed me to preach good tidings 
unto the meek; he hath sent me to bind up the 
broken-hearted, to proclaim liberty to the cap- 
tives, and the opening of the prison to those in 
bonds.” In their apprehension, moral progress 
came not by human devices, nor by merely 
human appliances; Zech. iv. 6,—“Not by 
might, nor by power, but by my Spirit, saith 
the Lord.” 

Thus the germ-thoughts of the doctrine of 
the Spirit lie embedded in the Old Testament. 
A life-giving agent under the Dispensation of 
Creation, or the Patriarchal,—a renewing and 


purifying power under the Legal or Mosaic Dis- 


THE DIVINE OPERATION. oo 


pensation. But still, in both, whether under 
the dispensation of creation, or the more ad- 
vanced dispensation of law, there is found the 
peculiar personal phraseology which distinguishes 
the doctrine throughout the whole Scriptures. 

As light increases throughout the three dis- 
pensations, this germ-truth is further developed 
—tfrom the blade (the sprout) into the ear, and 
under the New Testament to the full corn in 
the ear, Yet in all, and through all, there is 
the same Spirit of God, which vivified the first 
organic germs, energizing in all modifications 
of life, and finally renewing, purifying, and 
guiding those who by faith become obedient to 
Christ, as “God manifest in the flesh.” 


CHAPTER II. 


THE RELATIVE PLACE OF THE SPIRIT AND THE 
Worp IN THE ECONOMY OF THE Divine MInD. 


Our views in regard to the work of the 
Divine Spirit will become more clear and dis- 
criminating, if we apprehend, in the outset, as 
fully as we may, the first truths which underlie 
our subject, both in the economy of mind and 
in the revealments of the Scriptures. 


§ 4.— All mind generically the same. 


All mind, finite or infinite, must be the same 
in its elementary characteristics, so far as known 
to us.* Reason, Conscience, Will, in all beings 
are homogeneous—the same in their nature, 
whether finite and fallible, or infinite and per- 
fect. Reason, so far as she sees, accords with 


* We do not discuss the question whether God may not 
have attributes which have no finite analogues in the human 
soul. The inquiry would be fruitless, and our argument 
does not require it. 7 


THE PHILOSOPHY OF THE DIVINE OPERATION. 25 


the nature of things physical and moral. Her 
axioms are universal. We know that two and 
two must be four with God, as they are with 
men, because the physical universe is con- 
structed upon the principle of mathematical 
proportion. Right and wrong enter into moral 
relations as mathematical proportion enters into 
physical relations. There can be no response 
in the human soul to the moral administration 
of God, unless the primary moral convictions 
of man coincide with conscience or moral judg- 
ment in the Divine mind. If moral truth be 
not the same, when discovered, to all moral 
beings, then the moral universe is founded upon 
the principle of discord. Benevolence, or con- 
formity to the law of love, must be the same in 
its nature in God and in man, else man in 
becoming benevolent, by faith in Christ, would 
not come into conformity with the character of 
God. Knowledge of the Divine mind, there- 
fore, so far as the Infinite Mind can be comprehended 
by the finite, must be obtained through the anal- 
ogy existing between the human and the divine 
minds, and the divine love must be apprehended 


through the human susceptibility. Man can 
2 i 


26 THE PHILOSOPHY OF 


not obey a law unless he understands it. He 
can not know what love is unless he feels it. 
Tle can have no sense of the moral duty due to 
God, unless the obligation of right and wrong 
is appreciated,* alike by the divine and the 
human mind. 

To make statements concerning the Divine 
Mind or the Divine Character that can not be 
appropriated in consciousness, nor appreciated 
by the reason, is to talk in words that can have 
no more import to the hearer than a description 
of colors to a man born blind. If it be not 
irreverent, therefore, we may say, that if God 
would create a being to know and appreciate 
His character, it would, from the nature of 
things, be necessary that that being should be 
created with rational and moral powers, the 
same in kind as those which constitute the 
Divine Perfections. Lower, it may be, than the 


* Just as the movements of the physical universe furnish 
an exhibition of phenomena to which the human mind may 
apply its perception of proportion, and thus progressively 
deduce the laws of nature ; so the work of God in nature 
and revelation being given, the human mind can deduce 
from the first the natural attributes, and from the second the 
moral character, of God. 


THE DIVINE OPERATION. of 


angels — limited in some directions, immature 
in others—and imperfect in all; yet still a 
creature created in the moral image of God 
alone can know and glorify him.* 

We may assume the deduction then as a pre- 
mise, that an insight into the capacities and 
forces of the human mind will teach us some- 
thing of the economy of the Godhead. And 
if the views thus educed are sanctioned by a 
clear exposition of the Scriptures, we shall be 
sure that we have gained knowledge that will 
aid us to become acquainted with God, and to 
be at peace with Him. 


§ 5.—Self-consciousness of the mental constitution. 


That mind has, in some sense, a tri-partite 
constitution, is, to self-knowing men, beyond 
question. Few are able to introvert the eye, 


* See Appendix B,— ANTHROPOLOGY. 


+ Tri-partite,—if we adopt the prevalent philosophy of 
an “unknowable” substance or essence in which person- 
ality and attribute inhere. If we suppose the I” to be that 
personality or substance, the view given in the text is 
somewhat modified, but the phraseology is still valid. Con- 
science and Love are states of the “I.” Thought is a gen- 


28 THE PHILOSOPHY OF 


and scan with clear-seeing discrimination what 
is revealed in their own consciousness; and 
mental science has been so perplexed by the 
treatises of scholars to whom God has given no 
original insight, that knowledge of mind has 
been obscured and hindered, rather than cleared 
and furthered, by a multitude of well-meaning 
writers. Holding all these in abeyance, we will 
look at this subject in common phraseology and 
in scriptural definitions: assuming as sufficient 
for our exposition the common view that there 
is a substratum or substance of mind known to 
us only by its manifestations. We shall gain 
the assent of the thoughtful when we say, that 
in this unknowable substance of mind there are two 
things which stand out clearly in the field of 
consciousness — diverse in one sense and indi- 
visible in another, yet both inhering in the 
Father-substanee of the soul. These two hypos- 
tases, personalities, or manifestations (call them 
what you will) are spirit and thought. There is 
something in the mind apart from thought 


eration or outbirth of the “*I.” Will is an act of the “I”— 
The character of thought and will accords with the state of 


the Ego. 


THE DIVINE OPERATION. 29 


which is conscious of producing thought; which 
sees and judges of the character and fitness of 
the thought produced; which modifies, arran- 
ges, and uses thought (or the word) to effect its 
purposes. It is not any of the laws of mind; 
it is more than a faculty of mind. It is some- 
thing that perceives thought, feeling, and faculty, 
In consciousness, as features and action are seen 
in a glass. If we may not call it the substance 
of mind, we must regard it as a knowing entity, 
or personality, a thought-producing and thought- 
using agent. Different in one sense from the 
conceived logos, or word, as the agent is from 
the object — standing in relation to thought as 
the observer to the observed —sometimes as the 
agent to the instrument. 

Now this entity, or “I”? of the mind, is designated 
distinctly by the word “ spirit” in the Scriptures ; 
and the testimony of consciousness, concerning the 
relations of spirit and word in the human mind, is’set 
Sorth as true both of the human and the Divine mind. 
The place of the knowing spirit and the known 
word is thus stated by the apostle (1 Cor. ii. 10), 
“The spirit searcheth all things, yea, the deep 
things. of God. For what man knoweth the 


30 THE PHILOSOPHY OF 


things of a man, save the spirit of man which 1s 
in him? even so the things of God knoweth no 
man, but the Spirit of God.” 

But while consciousness and the Scriptures 
give us this ultimate analysis, all know that 
the inspired writers do not often speak analy- 
tically in regard to the place of the Spirit and 
Word in the Divine Mind. They speak of the 
Father, Son, and Spirit interchangeably, giving 
Divine atributes to each of them: and in the 
baptismal formule, the one Name contains the 
three personalities, Father, Son, and Holy Ghost. 
It should be observed, also, that the Scriptures 
not only speak of the Word and Spirit inter- 
changeably, but the Spirit in its efficient quali- 
ties is spoken of sometimes as the Spirit of the 
Father, and at other times as the Spirit of the 
Son.* ; 


Accepting then the testimony of conscious- 


* Isa. lxi. 1,—‘* The Spirit of Jehovah is upon me; he hath 
anointed me to preach glad tidings unto the meek,” etc. 1 
Pet. i. 11,—‘‘ The prophets searched what, or what manner 
of time the Spirit of Christ which was in them did signify,” 
etc. Gal. iv. 6,—‘‘ God hath sent forth the Spirit of his Son 


into our hearts,” etc. 


THE DIVINE OPERATION. 31 


ness and the teaching of the Scriptures, as to 
the personality of the Spirit and the Word, and 
their place in the economy of mind; and accept- 
ing the same authority for deriving a knowledge 
of the Infinite by analogies drawn from the 
human mind, we are prepared to inquire fur- 
ther concerning the relations of the Spirit and 
the Word to each other and their related place 
and power in the economy of redemption. 


§ 6.— The Scripture view of the Logos, or Son 
of the Divine Mind. 


The Evangelist John gives the lineage of the 
Son of God, as Matthew does that of the Son of 
Man. In-Scripture illustration, the Logos, or 
conceived Word, is born of the Divine Mind, as 
light is born of the sun. Heb. i. 2, 8,—** God 
hath spoken to us in these last days by his Son, 
who is the out-shining of his Father’s glory, and 
the real expression of his nature or person.” 
As we know of the existence and nature of the 
sun only through the medium of its light, so we 
can know the moral character of God only by 
the Mediator, Christ Jesus. This analogy is 
expressly warranted in 2 Cor. iv. 6, “ God, who 


’ 


32 THE PHILOSOPHY OF 


commanded the light to shine out of darkness, 
hath shined in our hearts, to give us the light 
of the knowledge of the glory of God in the 
face of Jesus Christ.”* The Evangelist John 
gives the fact divested of its figurative form. 
“In the beginning was the Word, and the 
Word was with God, and the Word was God. 
The same was in the beginning with God. All 
things were made by him; and without him 
was not any thing made that was made. In 
him was life; and the life was the light of 
men.” ‘The Word was made flesh, and dwelt 
among us.” 

And it is only by this manifestation in the 
person of his Son that God is known to men. 
“No man hath seen God at any time; the only 
begotten Son, which is in the bosom of the 
Father, he hath declared him.” And in Matt. 
xi. 27, ‘All things are delivered unto me of 
my Father: and no man knoweth the Son, but 
the Father; neither knoweth any man the 

* Those who have read the leading theological writers 
of the past and present centuries, may have noticed that, for 
the most part, they are so constrained by their theological 


systems, that they fear to use the inspired analogies com- 


mon to the apostles and the earliest fathers, on this subject. 


THE DIVINE OPERATION. 33 


Father, save the Son, and he to whomsoever 
the Son will reveal him.” That is, the Father 
does not reveal the Son, but the Son reveals the 
Father; and no man knows the Father but by 
revelation through the Son. 

The conceived Word is as old as the Divine 
Mind —“ He was in the beginning with God.” 
(The eternally begotten Son of orthodox theo- 
logy.) But the revealed or manifested Word, 
in his relations to man, is no older than the 
time when the Divine Mind was manifested by 
its Logos in creation; subsequently, in the gui- 
dance and culture of the Jewish church,* and 
finally and perfectly by the incarnation in “the 
Mediator, the man Christ Jesus.” 


§ 7.— Views of some of the best Christian think- 
ers in harmony with this exposition. 


It is difficult to separate selfishness from sys- 
tem and forms. The man who devises the 
system, and the man who adopts it as his system, 


* 1 Cor. x. 4,—‘‘ They drank of that spiritual Rock that 
went with them: and that Rock was Christ.” x. 9;— 
“‘ Neither let us tempt Christ, as some of them also tempted, 
and were destroyed of serpents.” 

2* 


34 THE PHILOSOPHY OF 


have both a personal feeling and indentification 
with it; hence they will press their peculiarities 
until the truth is restrained and constrained by 
their dogmatic formularies. It often, therefore, 
comes to pass that the setting forth of scriptural 
truth concerning the genesis of the son of God, 
in the phrase and manner of the Scriptures 
themselves, is feared, by well-meaning persons 
as an impeachment of the sectarian forms in 
which their theology is cast. To relieve this 
habitude of mind, in regard to the present 
topic, we annote the thoughts of some of the 
most eminent and pious theologians, ancient 
and modern. 

Matthew Henry —the best-read in the Bible 
of all the commentators —has given the in- 
spired conception in his note on the first pas- 
sage in the Gospel by John. He says: 

“The Evangelist in the close of his discourse 
(v. 18) plainly tells us why he calls Christ the 
Word of God :—because He is the only begot- 
ten Son which is in the bosom of the Father, 
and has declared him. 

‘“Worp is two-fold; word conceived, and 
word uttered. 


THE DIVINE OPERATION. 35 


““(1.) There is the word conceived, that is, 
thought, which is the only immediate product 
of the soul—all the operations of which are 
performed by thought, and it is one with the 
soul. Thus the second person in the Trinity 
is fitly called the Word, for he is the first begot- 
ten of the Father, that eternal Wisdom which 
Jehovah possessed, as the soul doth its thought, 
‘in the beginning of His way,’ (Prov. viii. 22). 
There is nothing we are more sure of than that 
we think, yet there is nothing we are more 
in the dark about than how we think. Who 
can declare the generation of thought in the 
soul? Surely then the generations and births 
of the Eternal Mind may well be allowed to be 
great mysteries of godliness, which we can not 
fathom, while yet we may adore the depth. 

“(2.) There is word uttered, and that is 
speech. Thus Christ is the Word, for by Him, 
‘God hath spoken in these last times unto us,’ 
(Ifeb. i. 2), and has directed us to hear him. 
(Matt. xvii. 5). He has made known God’s 
mind unto us, as a man’s word or speech makes 
known his thought, as far as he pleases, and no 
further.” 


36 THE PHILOSOPHY OF 


The devout Bazier finds in both the human 
and the Divine Mind a Trinity of “ essentiali- 
ties,’ which he calls life-action, understanding, 
and will—(Potentia-aetus, Intellectus, Volun- 
tas). He does not affirm that these principles 
are all there is of the Trinity, or the Divine 
Personality; yet they are in his opinion the 
ground of a three-fold, eternal self-action in the 
Godhead, and likewise the ground of the Divine 
Manifestation in three persons. See Meth. vi. c. 
2, and Prac. Works 19, 21. 

Some passages from the Fathers will indicate 
the mode of expression not, uncommon in the 
earlier ages of the Christian Church. 

Clement of Alexandria writes, in his exhorta- 
tion to the Greeks: ‘The Divine Logos, the 
Christ, was the cause of our being, and well- 
being also, for He was in God. And now this 
Logos Himself appears to men, the only being 
that ever partook of both natures, as well that 
of God as of man, to be the cause of all good 
to us.” 

Tertullian says: ‘The Greeks denominate 
that Logos which we translate Word, and thus 
our people, for brevity’s sake, say —‘In the 


THE DIVINE OPERATION. 37 


beginning the Word was with God;’ though 
it would be more proper to say — Reason, 
since God was not speaking from the begin- 
ning, although rational. * * * Consider- 
ing, therefore, and disposing by His reason, 
He effected His will by His word, which thou 
mayest easily understand by what passes in thyself.” 
irs cdlPraxikes ve 

Justin the Martyr —the first of the apologists, 
who stood in immediate connection with the 
apostles, says: ‘It is not allowable to think 
otherwise of the Sprrit and Power which is in 
God than that it is the Logos, which also is the 
first-born of God.”— Ap, il. 


§ 8.-- Mind manifested only by its Logos, or 
out-birth. 


We can know the character of a spirit only 
by its words and acts—its logos revealed in 
word and action. Man may embody his word 
impersonally, in written language, and send it 
to all nations who understand the written 
character. Why then might not the Word of 
God be made flesh? Why might not God 
send His Son—the Word, or out-birth of the 


38 THE PHILOSOPHY OF 


Divine Mind—to become personal in a human 
nature, so that the true God might be revealed 
through the flesh to those in the flesh? ‘ Thus 
God in these last days has spoken to us by his 
Son.” 

From the nature of the case such a mani- 
festation was necessary, or man could never 
know God.* The Scriptures affirm the form 
of this manifestation in language that is easily 
understood. ‘God was in Christ, reconciling 
the world to himself.” Jesus produces recon- 
ciliation by revealing the Divine character in 
ways adapted to our nature and our wants. 
Ife said, “Iam the way, the truth, and the life ; 
no man can come unto the Father but by me.” 
He is the Mediator —the Way. God and man 
meet together in His person. God -comes in 
on the side of! His divinity, and man comes 
in and meets God through the side of His 
humanity. He is the truth—the Divine charac- 
ter and will are manifested through Him. ‘ No 
man knoweth the Father but the Son, and he 
to whomsoever the Son will reveal him.” He 


* See ‘God revealed,” etr.. B, ii..c. 5. 


THE DIVINE OPERATION. 39 


is the Life—the Spirit of Life was in Him; and 
He was a life-giving Spirit. 

We shall see more distinctly as we go on 
that it is the character, the nature of God, thus 
revealed in Christ, which becomes the element 
of saving power in the soul. The teaching, the 
life, and the death of Christ, is a true, and full, 
and final revelation of the Divine thought, and 
will, and heart, in regard to man: and by faith, 
which gives this manifestation effect upon the 
soul, “Christ Jesus, of God, is made unto us 
wisdom, and righteousness, and sanctification, 
and redemption.’’* 


§ 9.— God becomes imminently and effectively 
personal only in Christ. 


Man is so constituted as a moral being, that 
obedience and gratitude can be exercised only 
toward a personal being —a being who consciously 
and voluntarily does us good. The idea of theol- 
ogizing skeptics, that man can be grateful to 
the laws of nature, or to the bread that satisfies 
his hunger, is preposterous. Man can feel no 
sense of responsibility or gratitude to something 


err Ore 17 30, 


40 THE PHILOSOPHY OF 


that is “neither personal nor impersonal” * in 
any comprehensible sense. Obligation, obedi- 
ence, gratitude, are possible only when founded 
upon the character and voluntary acts of a personal 
being. 

Now it is by the work of Christ that God 
becomes imminently personal to the soul. The 
human mind can have an idea of the per- 
sonality of an invisible spirit only in connection 
with its history, its life-action.t My life-work 
gives character to my personality, in the minds 
of others, after I leave the world. All that 
other spirits can know or judge of me as a 
separate person they must get from the will, 
intellect, and love manifested in my life. So 
we can know God as a personal being only by 
his manifestation in the angelic or human 
nature — a manifestation of heart and will —feel- 
ing and action — which the soul may accept by 
faith as a revelation of the divine nature. The 
idea of a God every where present at the same 


* See Parker’s ‘* Discourses of Religion.” 


t Hence the Anthropomorphism of all ages and all 
religions, from the beginning to the end of the world. 


THE DIVINE OPERATION. 41 


time, over and in nature, may be true, but it is 
wmpersonal, and hence it is abstract and without 
life to the human soul. In the presence of 
such an idea of God, man can neither exercise 
obedience, gratitude, or worship. 


§ 10.— The Holy Spirit uses the personality of 
Christ in the work of Redemption. 


Hence we are taught that the Holy Spirit, 
when He comes to the soul, does not speak of 
Himself— of His own  personality—but He 
takes of the things that belong to Christ, and 
shows them to the believer.* When the soul 
is conscious of the Divine presence, it docs not 
recognize two personalities; because the Spirit 
comes clothed in the personality of Jesus, and 
its life is bestowed through the manifestations 
which God makes of Himself in His Son. 

The Holy Spirit gives to the soul by influx 
through the susceptibility, a newer and higher 
consciousness of the Divine Nature, which is 
love. But He is not arevealer of new truths, 
nor an exhibitor of His own personality. When 


*” Jon xVie Ts, 


42 THE PHILOSOPHY OF THE DIVINE OPERATION. 


He visits the pious mind, He does not lead that 
mind to think of Himself, but of Jesus. He 
takes of the manifestations of the Divine charac- 
ter, made by Christ, and gives them efficacy, 
by power and. love, in the human soul. He 
comes to us through the Son, baptized in His 
humanities, as a ray of light takes the hue of 
the medium through which it passes; and thus 
He becomes to the soul the spirit of both the 
divine and the human, as it was in Christ Jesus. 
The Son of God manifests the Divine Mind; 
the Spirit of God uses that manifestation to 
sanctify and save us. Hence Christ and the 
Spirit are one to the soul, and one in the 
Church to the end of the dispensation; as 
Ile said, “Lo, I am with you alway, even to 
the end of the world.’’* 


* The ideas of some of the elder divines, as well as the 
moderns, are strangely confused in regard to the work of 
the Spirit, and the relation of the Word and Spirit in the 
work of redemption. For evidence of this, see text and 


notes in Archdeacon Hare’s ‘‘ Mission of the Comforter. 


CHAPTER III. 


Tue Hoty Sprrit IN THE PERSONALITY OF CHRIST. 


Tuat there was a special connection between 
the Holy Spirit and the human nature of Christ 
is plainly and frequently taught in ‘the New 
Testament. The inspired teaching on this 
subject can not be easily misunderstood. The 
creeds of sects have in some instances blinded 
its expression, but still the true import of Scrip- 
ture is generally accepted in the churches. In 
all the parts, and in all the accomplishments 
of Christ’s mission, the Holy Spirit is spoken 
of as the developing power. When the plain 
Bible statement is received as authority, the 
several passages on this subject scarcely need 
an exposition. We shall therefore give pas- 
sages, with only such remarks as seem neces- 
sary for their historical connection. 


44 THE PHILOSOPHY OF 


§ 11.— The humanity of Christ was by the Holy 
Spirit. 


In his humanity, Christ was the “second 
Adam; the second human nature created 
immediately by the Divine. Power.* The 
humanity of Christ, being originated by the 
life-giving energy of the Holy Ghost, was hence 
without the taint of transmitted debility or 
depravity. Therefore it was declared that the 
Holy Being born of the Virgin should be 
called the Son of God. In this pure humanity 
“‘dwelled the fullness of the Godhead bodily,” 
as the Shekinah dwelled in the tabernacle in 
the wilderness. John i. 14,—‘ The Word was 
made flesh, and tabernacled among us.” John 
il. 19— 21,—‘“ Destroy this temple, and in 
three days I will raise it up.” ‘He spake of 
the temple of his body.” Thus the Son of God 
by eternal generation became united with the 
Son of Man, or the Son of God by earthly gen- 
eration, and men “ beheld his glory; the glory 
of the only begotten of the Father, full of grace 
and truth.” Be 


* See Appendix C= raed SCIENTIFIC FORMULA OF 
* THE BIRTH OF CHRIST. | 


THE DIVINE OPERATION. 45 


§ 12.— The advent of the Spirit upon Christ at 
His baptism, and its abiding unity with His humanity. 


‘‘ Jesus increased in wisdom and in stature, 
and in favor both with God and man; 
“when he began to be about thirty years of 


? and 


age, he came from Galilee to Jordan to be 
baptized of John;” and being baptized, “ the 
heavens were opened, and the HOLY GHOST DESCEND- 
ED UPON HIM IN BODILY SHAPE, AS A DOVE.” 
The Holy Spirit being now personally in Christ, 
a voice from heayen proclaimed, “This is my 
beloved Son, in whom I am well pleased.” 
This descent of the Spirit of God upon 
Christ, the second Adam, and its abiding in 
him, was the appointed witness to John of 
the Messiahship of the Redeemer. Before this 
manifestation the Baptizer had known Christ as 
a holy teacher, but not as the Messiah, till God 
in his presence “anointed him with the Holy 
Ghost and with power.”* ‘He that sent me 
to baptize with water,” said John, “the same 
said unto me, Upon whom thou shalt see the Holy 
Spirit descending, md REMAINING, the same 


* Actsix. 35. 


46 THE PHILOSOPHY OF 


is he which baptizeth with the Holy Ghost. 
And I saw and bare witness that this is the Son 
of God.’’* 


§ 13.— The Holy Spirit abiding in Christ, leads 
Him into and through the temptation. 


After the baptism Luke makes record that 
Jesus, “ being full of the Holy Ghost,” returned 
from Jordan, and “was led by the Spirit into the 
wilderness to be tempted of the devil.” The 
Scriptures teach (James i. 13), that God, inere- 
ate and separate from sense, “can not be temp- 
ted ;” wherefore, in the order of reason and 
mercy, “it behoved Christ in all things to be 
made like unto his brethren, that he might be 
a merciful and faithful High Priest in things 
pertaining to God, to make reconciliation for 
the sins of the people. For in that he himself 
hath suffered being tempted, he is able to suc 


* John i. 33, 34. 


[Words and quotations that are capital or emphatic in 
the chain of exposition, are often so marked in the text. 
The reader is desired to mark quoted and emphasized 
words. ] 


THE DIVINE OPERATION. 4T 


cor them that are tempted.”* Hence “a body 
was prepared ” for the Redeemer, that he might 
be touched through its sympathies with a feel- 
ing of our infirmities. By the incarnation, 
God came into sensitive sympathy with human- 
ity, and invites humanity to come into sym- 
pathy with divinity. Thus the Holy Spirit led 
Christ through a human experience, ‘“ he being 
tempted in all respects as we are, yet without 


sll.” 


§ 14.— The ministry of Christ, and the manifest- 
ation of God in Christ, by the Holy Spirit. 


The apostle (1 Peter i. 11) says of the 
. prophets, that they “searched what, and what 
manner of time, the Spirit of Christ which was 
in them did signify, when it testified beforehand 
the sufferings of Christ, and the glory that 
should follow.” And this Spirit of Christ 
which was in them (not “bodily” and “ with- 
out measure,” but inspiringly) spake of the 
whole ministry of Christ as being developed 
by the Holy Ghost. In prophetic transport, 
Isaiah exclaims (Ixi. 1), “The Spirit of the 


* Hebi. t7,. 18. 


48 THE PHILOSOPHY OF 


Lord God is upon me; because the Lord hath 
anointed me to preach glad tidings unto the 
meek; he hath sent me to bind up the broken- 
hearted, to proclaim liberty to the captives, 
and the opening of the prison to them that are 
bound.” 

In various forms of language. the inspired 
writers of the New Testament, also, instruct 
us that Christ’s ministry — His miracles — His 
sacritice — His resurrection, and the subsequent 
endowment of the apostles, were by the Divine 
Spirit. 

After God had “anointed him with the Holy 
Ghost and with power” at His baptism, He 
returned from His temptation in the wilderness 
(into which He had been led by the Spirit) “i 
the power of the Spirit into Galilee.”* To the 
sense of men— His disciples, as well as others 
— He was personally present as a human being, 
but His claims to the Messiahship, as the Son 
of God, he predicated upon the statement (John 
xiv. 10) —‘‘The Father that dwelleth in me,” 
He “speaketh the words,” and ‘“doeth the 
works.” 7 | 


* Luke iv. 14. 


THE DIVINE OPERATION. 49 


Hence He says (Matt. xii. 28), —“If I cast 
onc devils by the Spirit of God, then the kingdom 
of God is come unto you.” So, likewise, He 
tought that sin against the Son of Man, con- 
ceived of by the presence of His human person 
(in which even Tis disciples did not clearly dis- 
¢ern the indwelling divinity, John xiv. 9), was 
pardonable; but those who with malignant mind 
should sin against the Holy Ghost, manifested 
by greater light yet to be given, as well as by 
miracles of mercy and power, of which they 
were witnesses, “had no forgiveness, neither in 
this world, nor in that which is to come.” 


§ 15.—The sacrifice and resurrection of Christ by 
the Holy Spirit. 


The power and the presence of the Holy 
Spirit is recognized in the chief act of reconcil- 
iation — the sacrifice of Christ upon the cross. 
Hence it is said (Heb. ix. 14), that “the blood 
of Christ, who through the Eternal Spirit offered 
himself without spot unto God, shall purge your 
consciences from dead works to serve the livin g 
God.” 


t Matt. xii. 22-32. 


50 THE PIIILOSOPHY OF 


This purifying effect of Christ’s sacrifice is 
the conscious secret of a true faith, which none 
of the formal worshipers of this day understand. 
The love of Christ, by the life of the Spirit, is 
imparted to those who believe in his sufferings 
for their good. This quickens their conscience, 
purifies their heart, and gives love-motive to the 
will, so that formal worship and selfish works 
cease: their “conscience is purified from dead 
works,” and thenceforth their works are living 
works, that is, works produced by love to God 
and men. 

After His sacrifice, Christ was “declared to 
be the Son of God with power, according to the 
Spirit of holiness, by his resurrection from the 
dead.”* ‘Whom the Jews slew, God by his 
Spirit raised up.” And the Apostle Peter, in 
pregnant sentences, such as he always wrote, 
teaches us (1 Pet. iii. 18) that Christ has once 
suffered for sins, the just for the unjust, that He 
might bring us to God, being put to death in 
the flesh, but quickened, or brought to life, by the 
Spirit. 

Thus “the God of peace brought again our 


* Rom. i. 4. 


THE DIVINE OPERATION. 51 


Lord Jesus Christ from the dead,”’* and after 
His resurrection, being assembled together with 
His disciples, He breathed on them, and said, 
“Receive ye the Holy Ghost.” And “for about 
the space of forty days, he continued, before his 
ascension, until he, by the Holy Ghost, had given 
commandments unto the apostles whom he had 
chosen.” 

Thus, in all the vicissitudes of the Redeem- 
er’s life, in His death, and in His resurrection, 
THE SCRIPTURES REQUIRE US TO BE- 
LIEVE that His mission and ministry was executed 
by the power of the fioly Ghost. In this sense, 
“God was in Christ reconciling the world to 
himself.” “In him was Lire, and that Lire 
was the light of men.” “The first Adam was 
made a living soul; the second a life-giving 
Spirit,”— the one transmitting animal life—the 
other spiritual, eternal life. And the work of 
Christ, which in the days of His flesh was thus 
actuated by the Holy Ghost, is still administered, 
and will be to the end of the world, by the same 
Spirit, and for the accomplishment of the same 


* Heb. xiii. 20. ToACts 15.35 


52 THE PHILOSOPHY, ETC. 


ends. Since the resurrection, as we shall see, 
even more efficiently than before, ‘Christ of 
God is made unto men wisdom, and righteous- 
ness, and sanctification, and redemption.” 


CHAPTER IV. 


Tur ENDOWMENT AND SUPERVISION OF THE 
APOSTLES BY THE Hoty Sptrit.* 


Curist having accomplished His personal 
work in the world, the next step in the process 
was to endow with the Spirit, and send forth 
those apostles whom He had chosen, disciplined, 
and furnished with the truth of the new dispen- 
sation. They were to go forth “as sheep among 
wolves ;” but “ endued with a spirit and wisdom 
which their enemies could neither gainsay nor 
resist.” Thus endowed, and trusting in Him 
who had promised to be with them, they went 
forth joyfully to a life of labor and suffering — 
but to a labor sustained by the hope, which by 
faith had become a reality, that they would estab- 
lish the kingdom of God upon earth, and initiate 


* Vide — Preliminary Essay to McKnight on the Epistles. 


54 THE PHILOSOPHY OF 


an order and worship against which the powers 
of evil could never prevail. 


§ 16.—The disciples in the Old Testament state, 
until after the outpouring of the Spirit. 


With some little advance in spiritual insight, 
the disciples were in the Old Testament state 
until after Christ’s resurrection. Jesus did not 
design to remove, even in their ¢ase, the forms 
of Old Testament worship, nor the sense of Old 
Testament obligation, until after His ascension. 
All the sanctions of duty were drawn from 
the Old Testament, until the New was inaugu- 
rated. The disciples asked nothing in the name 
of Christ before His sacrifice in the sense that 
they did afterwards. They had a purified heart, 
and an obedient will;* but they had not the 
spiritual consciousness of the New Dispensation 
until after the outpouring of the promised Spirit. 
As they went to Emmaus, their'words to the risen 
Redeemer not only indicated that they had not 
apprehended the import and the necessity of His 


* John xv. 3,—‘ Now ye are pure through the word which 
I have spoken into you,” etc. 


THE DIVINE OPERATION. 55 


death (a truth which He had plainly indicated to 
them), but they disclosed very distinctly the secu- 
lar views which they entertained of His mission, 
even after the fact of His crucifixion. Luke xxii. 
14 — 21, —“ We had trusted,” said they, “that 
it had been he who should have redeemed Israel.” 

The prophets did not fully understand the 
spiritual nature of Christ’s sacrifice nor the spir- 
itual character of that glory which was to fol- 
low,* and the disciples appear to have remained 
with like imperfect conceptions of the character 
and mission of the Redeemer, until they were 
“endued with power from on high.” They 
said, when they assembled with Him after the 
resurrection, and before the outpouring of the 
Holy Spirit, “Lord, wilt thou, at this time, 
restore the kingdom to Israel?’+ The answer 
of Jesus (as though an exposition at that time 
would be of but little value to them) gave no 
solution of their inquiry, but referred them to 
the outpouring of the Spirit, for which they 
were to wait at Jerusalem. ‘ Ye shall receive,” 
said he, “the power of the Holy Ghost coming 


my Pet. 1.10 — 12. ¢ Acts i. 6. 


o6 THE PHILOSOPHY OF 


upon you:* and ye shall be witnesses unto me 
both in Jerusalem, and in Judea, and in Sama- 
ria, and unto the uttermost part of the earth. 
And when he had spoken these words, while 
they beheld, he was taken up; and a cloud re- 
ceived him out of their sight.” They then 
returned to Jerusalem to wait, as Christ had 
commanded them, for “the promise of the 
Father,” which, said He, “ ye have heard of me. 
For John truly baptized with water; but ye 
shall be baptized with the Holy Ghost not many 
days hence.” 


§ 17.—Peter’s precipitancy and error in acting 
before the time. 


Peter was by nature impetuous. He had the 
temperament of Luther—a temperament which 
fits a man for great achievements when chasten- 
ed by great grace. His precipitancy before his 


2) 


‘‘conversion,” or spiritual illumination, often 


led him into mistakes, and sometimes into sin. 


* The ‘‘ dower of the Holy Ghost came upon the disci- 
ples.” Upon Jesus the Holy Spirit descended and remained 


in a Personal form. 


tf Acts i. 8, 9, and 4, 5. 


THE DIVINE OPERATION. 57 


An error of this kind, as we suppose, occurred 
while the disciples “waited” at Jerusalem for 
the advent of the “ promised Spirit.” The plain 
intimation in the instruction of Christ is, that 
nothing was to be done until they should be 
“baptized with the Holy Ghost and with power.” 
But the sanguine impulses of Peter prompted 
him, and he prompted the other disciples, to 
elect a twelfth apostle before the time. They 
were instructed to await the influence and guid- 
ance of the Spirit before they began their work; 
yet, under the motion of Peter, they elected 
Matthias to the apostleship. This election with- 
out the Spirit did not receive the Divine sanc- 
tion. Matthias was no doubt a faithful disciple, 
but Christ, personally, chose his own apostles; 
and subsequently to this election he chose and 
endowed Paul, as the twelfth member of the 
sacred college. Ie was called miraculously by 
the voice of Jesus Himself, and received a spe- 
cial commission to “bear the name of Christ 
before the Gentiles and kings and the children of 
Israel ;” and the badge of suffering was annexed 
as in the case of the other apostles. Acts ix. 
3° 


58 THE PHILOSOPHY OF 


16,—* I will show him how great things he shall 
suffer for my sake.’’* 

Before noticing the work of the apostles, and 
their spiritual consciousnes, we will now return 
a moment, and notice their call and appoint- 
ment, and the promises of enlightenment and 
guidance given them in the last instructions of 
the Redeemer. We shall see the whole subject 
more clearly by noticing the import of specific 
passages. Some repetition will occur by this 
method, but it will serve to bring out the appli- 
cation of the same thought in different relations. 


§ 18.—Christ’s choiee of the aposiles. 


John xv. 16,—‘ Ye have not chosen me, but 
I have chosen you, and ordained you, that ye 
should go and bring forth fruit, and that your 
fruit should remain: that whatsoever ye shall 
ask the Father in my name, he may give it you.” 

The choice of the apostles and their appoint- 
ment to their vocation are here stated. Jesus 
had communicated to them the truth, which He 
tells them in the context, He had “received of 


* See Appendix D,—PauL, Nor MATTHIAS, THE TWELFTH 
APOSTLE. 


TUE HOLY SPIRIT. 59 


the Father.” Ver. 15,—* All things that I 
have heard of my Father I have made known 
unto you.” Hence from the Father, through the 
Son, by the Spirit, they were endowed for their 
holy office. As in ver. 26, 27,—“ When the 
Comforter is come, whom I shall send unto you 
from the Father, even the Spirit of Truth, which 
proceedeth from the Father, he shall testify of 
me: and ye shall bear witness because ye have 
been with me from the beginning.” In their 
subsequent work the apostles understood and 
affirmed their commission as witnesses con- 
Jointly with the Holy Spirit. They said, (Acts 
5, 82) we are witnesses, and so is also the Holy 
Ghost, which God hath given to them that 
obey them. 

Thus by the instruction of Christ and the 
endowment of the Spirit they were qualified for 
their mission. They were to be the seed-men 
of the dispensation, the fruit of whose lives was 
to be permanent spiritual instruction in the 
churches, and for all mankind. In accordance 
with this appointment, their fruit remains in 
the inspired writings, and in church organiza- 
tions; and this truth will ever continue the cle- 


60 THE DOCTRINE OF 


ment of enlightenment and of sanctification to 
us and to all future generations of men. 


§ 19.— Promise of Christ’s special presence by the 
Spirit, in answer to thetr supplication. 


In conjunction with the appointment of the 
apostles, and with the promise that their labors 
should remain as an abiding blessing to man- 
kind, there is assurance given them that their 
prayers should be answered. They would need 
constraint, aid, and guidance in their work, and 
this was granted according to the same princi- 
ple that governs other cases, that is, on condi- 
tion of faith and obedience. But, as their work 
was to be permanent and special, so correspond- 
ing plenary communications were furnished. 
The promised answer to their prayer had, no 
doubt, reference, in an especial sense, to the 
gift of the Holy Spirit, that should live inter- 
nally in their consciousness, and work externally 
in the providences that surrounded them. John 
xiv. 14 —18,—“If ye ask any thing in my 
name, I will do it. If ye love me, keep my 
commandments. And I will pray the Father, 
and He shall give you another Comforter, that 


THE HOLY SPIRIT. 61 


may abide with you forever; even the Spirit of 
truth; whom the world can not receive, because 
it seeth him not, neither knoweth him:* but 
ye know him; for he dwelleth with you, and 
shall be in you.” And then, indentifying Him- 
self with the Holy Spirit, and his second coming 
with the coming of the Spirit, He says, “J win 
not leave you comfortless, | WILL come unto you.” 
That is, in the Comforter, Jesus would return 
as a spiritual Saviour —to comfort them, to 
be with them, and in them.+ 


§ 20.—All essential truth spoken by Christ to be 
preserved by the suggestion of the Spirit. 


John xiv. 20,—* But the Comforter, which is 
the Holy Ghost, whom the Father will send in 


* The world can have no spiritual consciousness of 
Christ as a Divine Saviour. They can know Him histori- 
cally, as to his humanity; but it is the Spirit that gives the 
divine to the idea of His personality. The Son of Man 
they may know, but not the Son of God. They may know 
Christ in Matthew, Mark, and Luke, but not in John. ‘No 
man can call Jesus Lord, but by the Holy Ghost.” Christ 
in the spirit is by faith; Christ in the letter is by intellect. 


+ Norr.—That the Spirit comes in Christ’s personality 
‘s here distinctly and authoritatively affirmed. 


62, THE DOCTRINE OF 


my name,* he shall teach you all things, and 
bring all things to your remembrance, whatso- 
ever I have said unto you.” 

This is a divine guarantee that the communi- 
cation of truth by the apostles should be perfect. 
They were to be guided into all truth necessary 
to the ends of their mission — truth adequate to 
the enlightenment and sanctification of men. 
And if, through the imperfection of memory, 
any necessary words had been forgotten; or if, 
through the imperfection of apprehension, any 
words had been wrongly construed, the Spirit 
would suggest the idea in such form and con- 
nection that it would be expressed in its true 
import; albeit in the phraseology peculiar to 
the character and culture of the apostolic wit- 
ness. Many volumes may have been spoken by 
the Saviour in order to convey to the apostles 
the required ideas, yet nothing necessary for 
human good in all his teachings was to be lost. 
The Comforter, by quickening conception, 
guiding in the law of suggestion, and giving 


* «Name ” is used in the New Testament synonymously 
with character, nafure, or personality. 


THE HOLY SPIRIT. 63 


spiritual unction to the soul, would « guide them 
into all truth.” 


§ 21.—- The spiritual sense promised to the 
apostles. 


The apostles, as we have noticed, were in the 
Old Testament state until after the outpouring 
of the Spirit. The human person of Christ, too, 
being before their eyes, shut out, ina sense, 
“the light of the knowledge of the glory of 
God,” as it subsequently “shone in the face of 
the Redeemer.” * Jesus recognized their want 
of spiritual strength and spiritual insight, and 
promised them more light and better apprecia- 
tion after his ascension. And because the 
spiritual import of his teachings required asense 
to which they could not then attain, He often 
spake to them in parables that might be spiritu- 
ally construed at the full time. The exposition 
of these parables He sometimes gave, yet they 
continued to construe them in the Old Testa- 
ment sense. Even when they supposed that 


* 2 Cor. v. 16,—“ Yea, though we have known Christ 
after the flesh, yet now, henceforth, know we him Cin this 


sense) no more.” 


64 THE DOCTRINE OF 


they understood their teacher, as in J ohn xvi. 29, 
30, still they did not perceive; and the import 
of Christ’s replies indicates their continued dull- 
ness, and refers them to coming events, that 
would be evidence to themselves of their mis- 
apprehension. ‘Do ye now believe?” — ye 
think ye do; but when I shall have been erucl- 
fied, as I have said, instead of understanding 
the true state of the case, ye will all be scat- 
tered, every man to his own, as if my mission 
had failed. But notwithstanding their dull- 
ness in the presence of His humanity, He 
promised them in the future eyes to see the 
spiritual sense, and ears to hear the words now 
epoken to them as the words of God. “ These 
things,” said He (John xvi. 25), “ have I spoken 
unto you in proverbs: but the time cometh, 
when I shall no more speak unto you in prov- 
erbs, but shall show you plainly of the Father.” 
That is, they did not now perceive the full im- 
port of the words which spoke of Ilis Divinity ; 
but the time was approaching when the Father’s 
character, revealed by Him, would be revealed in 
their consciousness by the influx of the Holy 
Spirit. ‘At that day,” he said, “ye shall know 


THE HOLY SPIRIT. 65 


that [am in the Father, and yein me, and I 
in you.” 

This knowledge, which they were to possess 
after their spiritual illumination, would be 
through a manifestation of Himself by the Holy 
Spirit, and in this manifestation all the attributes 
of the Father would be revealed to them through 
Him. John xvi. 14, 15,— The Holy Spirit, when 
He is come, “shall glorify me: for he shall 
receive of mine, and shall show it unto you. 
All things that the Father hath are mine: therefore 
said I, that he shall receive of mine, and shall 
show it unto you.” Hence, the Saviour said 
to His disciples in this connection — ye ought 
to “rejoice that I go to the Father, because the 
Father is greater than I.” That is, the Father 
sends the Word and is revealed by it. When I 
depart in the flesh the Spirit will come and give 
divinity and power to my personality, and thus 
all the attributes of the Father will be manifested 
unto you more clearly than ye can now perceive 
them. This revelation of the Godhead of the 
Father through the Son would be more full and 
clear after the advent of the Spirit; not only 
because the Spirit was veiled and localized in a 


66 THE DOCTRINE OF 


sense in Christ’s humanity,* but because when 
the Word returned to the bosom of the Father, 
having revealed by the crucifixion the perfect 
love of the Godhead, then by the Spirit, in the 
personality of Christ, the Father would be 
revealed in love both by Word and Spirit to the 
human soul. 


§ 22.— Further exposition of the promise that 
greater light and power would be given by the Spirit 
after Christ's ascension. 


There are plain passagest in which Christ 
teaches that the Spirit could not be given to the 
world in its plenitude and perfection, until He 
had finished His work on earth and ascended to 
heaven. Guided by the Scriptures we can see 
reasons for the statements which promise this 
increase of spiritual power. The great sacrifice 
was not yet offered. This was a revelation of 
Divine love more perfect than had before been 
manifested on earth; the Spirit, therefore, who 
was not to speak of Himself, but to use the 


* See Hare’s ** Mission of the Comforter.” Notes. 


+ Luke xxiv. 49; John xiv. 12, 16; and xvi. 7, 13- 


THE HOLY SPIRIT. 67 


spiritual material furnished by the Redeemer, 
had truth in more plenitude, and could make 
clearer manifestations of Divine love after than 
before the crucifixion. 

Besides this, the resurrection and ascension 
of Christ were evidences that His work had 
been accepted of the Father. When there was 
evidence that the Father raised Jesus from the 
dead, then in the minds of all those who believed 
the fact, the rejection of Christ would produce a 
sense of sin against God. The resurrection of 
Christ from the dead was absolute evidence 
that God approved and authorized his work; 
hence the Spirit, by the resurrection, would not 
only reveal greater love by the sacrifice of Christ 
to those who received Him,* but greater guilt 
in those who had rejected Him. In view of this, 
Jesus said, When the Comforter shall come, 
“he will convince the world of righteousness, 
because I go to the Father.’ My teaching, 
having received visibly the sanction of the 
Father, will become the rule of righteousness 
by which men will be convicted of sin. 

These manifestations, to be used by the Spirit 


*1 Peter i. 3. 


68 THE DOCTRINE OF 


thenceforward, were powers existing after the 
fact that did not exist before, except imperfectly 
in typeandshadow. Hence greater spiritual power 
was promised to attend, and did accordingly 
attend the preaching of the apostles after the 
advent of the Spirit, than had accompanied the 
preaching of Christ before. John xiv. 12,— 
“ Verily, verily, [say unto you, he that believeth 
on me, the works that I do shall he do also; 
and greater works than these shall he do; 
because I go unto my Father.” 

The apostles likewise, after they were “ con- 
verted,” as Peter needed to be, into the spirit- 
ual dispensation,* taught that the promises of 
Christ, in regard to the plenitude of life by the 
Spirit, did not refer to the days of His flesh, but 
to the greater work, in a spiritual sense, which 
would be accomplished after His ascension. 
John vii. 87 —39,—* In the last day, that great 
day of the feast, Jesus stood and cried, saying, 
If any man thirst, let him come unto me, and 
drink. He that believeth on me as the Scrip- 
ture hath said, out of his heart shall flow rivers 

* Are not many men of our day still partly in the Old 


"testament state ? 


THE HOLY SPIRIT. 69 


of living water.” But this did not have its full 
import that day, nor did it find its true verifica- 
tion until the advent of the Spirit. The apostle 
therefore adds, as an exposition of the words, 
‘But this spake He of the Spirit, which they 
that believe on him should receive: for the Holy 
Ghost was not yet given; because that Jesus was not 
yet glorified.” , 

When we add to these thoughts the fact 
already alluded to, that Christ, as the Son of 
Man, could be personally present in one place 
only at the same time, but the Spirit would, 
after its advent, be an everywhere-present 
revealer of Christ,—then the greater glory to 
be manifested after the days of Christ’s ministry 
is clearly apparent. The words of Christ then 
became “spirit and life” to those who believed, 
and all the efficacy contained in a perfect rev- 
elation of the Divine character which had been 
given by the mission of Christ, was used to 
quicken and sanctify the human soul. 

‘It was expedient,” therefore, after the truth 
had been perfectly revealed, and the material 
of sanctificaticn fully provided, that Christ, in 
His humanity, “should go away,” in order that 


70 THE DOCTRINE OF 


by His spiritual presence He might be every 
where present with each disciple, and with His 
churches, until the end of the world. After the 
ascension, therefore, the presence of the Spirit 
is spoken of as Christ’s own presence. ‘ Where- 
ever two or three are gathered together in my 
name, there Iam in the midst of them;” and 
“Lo! Iam with you always, until the end of 
the world.” 


According to the foregoing exposition, while 
the physical power of miracles* was manifested, 
perhaps, in a less degree after the ascension of 
Christ than before, the spiritual power of truth 


* It can not be questioned that miracles were necessary 
to moral progress in the time of Christ. No truth, as from 
God, could have been receiyed without them. All men 
believed that their divinities granted power to their votaries 
to work miracles. Either the new religion must be intro- 
duced by miracles, or God must, by miracle, destroy the 
conviction in all minds that miracles could be wrought. 
In that age a miracle was the only means of connecting the 
authority of God with truth. I must believe the facts stated 
as miracles, but how the effects were produced, whether sub- 
jectively in the minds of the witnesses,— whether in accor- 
dance with, or by control of natural laws, is not important. 
Lhe EFFECT of the miracle, not the form, was the necesstty. 
[Sec Phil. of Plan of Salvation, Chapter iii.] 


THE HOLY SPIRIT. “1 


in the souls of men was in all senses greatly 
increased. At the advent of the Spirit, on the 
day of Pentecost, a mighty work of love and 
power began in the world, the energy and glory 
of which will not end until the “ kingdoms of 
this world shall become the kingdoms of our 
Lord and his Christ, and he shall reign for ever 
and ever.” 


§ 23.— Theendowmentof the apostles with special 
powers and prerogatives. 


After the Redeemer had, “ by the Holy Ghost, 
gwen commandments to his apostles,” immediately 
previous to His ascension, He gave them their 
commission, accompanied by the promise of 
His presence and supervision in the great 
endeavor to bring the world to believe in Him 
as the manifestation of the true God,—*“ Go ye 
therefore and teach all nations, baptizing them 
into the [one] name* of the Father, the Son, 

* The ‘‘ ove name” including all the attributes and quali- 
ties of the three personalities, Father, Son, Holy Ghost. 
By one conception of our finite minds we can not compass 
God in all His relations to us. God is what the ¢kree con- 
ceptions — Father --Son — Holy Spirit, united, reveal Him 
to be. 


72 TIE DOCTRINE OF 


and the Holy Ghost; teaching them to observe 
all things whatsoever I have commanded you; 
and lo! I am with you always, even unto the 
end of the dispensation.” 

At the appointed time and place, the promise 
that they should be endowed for their work by 
a supernatural manifestation of the Holy Spirit 
was fulfilled. Acts ii. 1—4,— “ When the day 
of Pentecost was fully come, they were all with 
one accord in one place. And suddenly there 
came a sound from heaven as of a rushing 
mighty wind, and it filled the house where 
they were sitting. And there appeared unto 
them cloven tongues like as of fire, and it sat 
upon each of them. And they were all filled 
with the Holy Ghost, and began to speak with 
tongues as the Spirit gave them utterance.” 
When thus “ baptized with the Holy Ghost,” 
they were at once endowed with impulse, cour- 
age, and spiritual insight, which they did not 
possess before; and it may be that the tongues 
that sat upon them gave their thoughts articula- 
tion on this special occasion, so that the stran- 
gers from foreign cities present in Jerusalem, 


each heard the speaker’s thoughts enunciated 


THE HOLY SPIRIT. 13 


in his own language. Hence immediate and 
immense impression was produced. The work 
of the world’s regeneration was begun. Many 
priests and people of Jerusalem, together with 
a multitude from foreign cities, became subject 
to the faith. The supreme council of the nation 
was agitated and divided, and there was neither 
policy nor power that could suppress the pro- 
gress of the new life. 

The apostles, before dull and literal in their 
sense, had now a clear apprehension of the 
spiritual nature of Christ’s mission, and of the 
approaching dissolution of the local and imper- 
fect* ritual of Moses. For declaring the abro- 
gation of the Mosaic economy, Stephen was put 
to death, as his Master had been before, by the 
malice of the rulers. The witnesses suborned 
against him said (Acts vi. 18, 14), “This man 
ceaseth not to speak blasphemous words against 
this holy place, and the law: for we have heard 
him say, that this Jesus of Nazareth shall des- 


* “Imperfect,” not in its adaptation to its place and work 
as an introductory dispensation, but imperfect in light, 
love, and righteousness. ‘Grace and truth are by Jesus 
Christ.” 


4 


74 TILE DOCTRINE OF 


troy this place, and change the rites which 
Moses delivered us.”’ 

The apostles were thus evidently endowed 
not only with an understanding of the spiritual 
mission of Christ, but likewise with a know- 
ledge in some respects of the future purposes of 
God, although they may not have known the 
form nor the precise time in which those pur- 
poses would be accomplished. When, there- 
fore, the Gospel had been preached, “ first at 
Jerusalem, and Judea, and Samaria,” the 
disciples were, by persecution, “ scattered 
abroad,” in order that the truth they taught 
might be carried “to the ends of the earth.” 
Saul of Tarsus, who had held the clothes of 
those who stoned Stephen, was converted. The 
college of apostles was complete. The partition 
wall between the Jews and Gentiles, as indica- 
ted to Peter in a vision, was broken down, and 
the streams of Gospel light and life flowed out 
to the Gentiles. 


THE HOLY SPIRIT. 75 


§ 24.— The apostles affirm their consciousness of 
special endowment. 


The apostles constantly claimed that God 
by His Spirit was present in their endeavors, 
fence the sin of Ananias and Sapphira was 
declared to be sin against the Spirit of God. 
They “preached the Gospel with the Holy Ghost 
sent down from heaven; and claimed distinetly 
to speak by inspiration of the Spirit. 1 Cor. ii. 
12, 18,—“‘ Now we have received, not the spirit 
of the world, but the spirit that is of God; that 
we might know the things that are freely given 
to us of God. Which things also we speak, 
not in the words which man’s wisdom teacheth, 
but which the Holy Ghost teacheth ; comparing 
spiritual things with spiritual.” They under- 
stood, likewise, the doctrine propounded in the 
preceding sections. The Holy Spirit in their 
minds was the same as Christ in them, “ 
pleased Gfod,” says Paul (Gal. i. 16), “to reveal 
fis Son in me, that I might preach him among 
the Gentiles.”* To those whom they ordained, 


* A revelation of Christ in the soul by the Spirit was 
necessary in the early period in order to preach the Gospel; 
should it not be so in all periods of the church? 


76 . THE DOCTRINE OF 


they said, (2 Tim. i. 14), “That good thing 
which was committed unto thee, keep by the 
Holy Ghost which dwelleth in us.” By the 
laying on of hands,* by those who possessed the 
Spirit, they claimed that the Spirit was com- 
municated to others. And in addressing the 
epistles to the seven churches of Asia, and 
through them to the churches in later ages, it 
is written, “Tear what the Spirit saith unto 
the churches.” 

Thus, the internal consciousness of the 
apostles was true to the external manifestation. 
“The Holy Ghost was witness for them ;” 
while they accomplished their work “by signs 
and wonders, and divers miracles, and gifts of 
the Holy Ghost, according to his will.”’f 


§ 25.— The Providence of God working together 


* The doctrine of the laying on of hands will be better 
understood hereafter. When the power of the Holy Spirit 
energizes in the souls of administrators its communication 
to others will be more apparent than it ordinarily is in the 
present age. Apostolic succession is by the Holy Spirit. 
Laying on of hands in this sense is a cardinal doctrine, 
(Heb. vi. 2). . 


+ Heb. ii. 4. 


THE HOLY SPIRIT. fis 


with the Spirit in furthering the gospel by the instru- 
mentality of the apostles. 


It has been shown, we think beyond doubt, 
in the preceding chapters of this series of books, 
that the Divine energy, operating through all 
ages and dispensations, wrought to an end fore- 
seen from the beginning; that God is accom- 
plishing a plan in the earth, established upon 
fixed principles and developed by fixed laws; a 
plan which unites the kingdoms of nature with 
each other—the physical with the moral ; aplan 
which extends itself from the form and propor- 
tions of the original atoms of matter, onward to 
the moral creation in man; and onward still 
until it shall ultimate in a perfect physical and 
moral condition beyond the present.* Jesus 
said, “*My Father worketh hitherto, and I 
work.” I came “to finish the work which 
the Father hath given me to do ”—i. é., to fulfill 
the ritual of Moses, put an end to its burdens, 
and develop its limited economy into the final 
spiritual dispensation of Father, Son, and Holy 
Ghost. 


* See ‘God revealed in the Process of Creation, and by 
the Manifestation of Christ.”—Boox I. 


78 THE DOCTRINE OF 


Hence the Divine Providence and the Divine 
Spirit were co-workers in the spread of the 
gospel.* Events so transpired, by divine over- 
sight, that the knowledge of truth was advanced, 
whether the providence, in a temporal sense, - 
was propitious or otherwise. The apostles 
became witnesses at Jerusalem, at Samaria, and 
to the Gentiles. When their work was done at 
Jerusalem they were, by the providence of God, 
dispersed throughout Judea and Asia Minor. 
Saul aided to banish and scatter the witnesses, 
and thus, as a persecutor, his agency.was over- 
ruled to accomplish the same object which he 
afterwards voluntarily accomplished as an apos- 
tle. When the work was mostly done with the 
Jews, the case of Cornelius, and other like inci- 
dents, introduced thoughtful Gentiles into the 
gospel kingdom. Even the honest difference of 
Paul and Barnabas — who, by the dictation of the 
Spirit, had been sent out as missionaries from 


* When Jesus commissionec his Disciples and sent them 
forth to preach the gospel, he said, “ All power in Heaven 
and on earth is given unto me.” And those who have eyes 
to see can discern the providence of God working with the 
truth of the gospel in producing the moral progress of the 
race, 


THE HOLY SPIRIT. 79 


the Church at Antioch — was made a means of 
disseminating more widely the truth among 
both Jews and Gentiles in Europe and Asia. 
The public trials of the apostles before magis- 
trates, and their providential deliverances, 
tended to the same end. In such cases provi- 
sion was made for their special guidance; and 
they were instructed to depend on the interpo- 
sition by the Spirit in their minds. Mark xiii. 
11,—‘“ Take no thought beforehand, neither 
premeditate :* but whatsoever shall be given 
you in that hour, that speak ye: for it is not 
you that speak, but the Holy Ghost.” Wence by 
natural and connected incidents, in which the 
blind could see no providence, Paul was 
brought before the rulers at Jerusalem, at 
Ceesarea, in the Islands of the Sea, at Rome; all 
in accordance with the pre-statement in his 
commission, in regard to the class before which 
he should testify, and the manner in which, 
during his ministry, he should glorify God. 


* The law of suggestion is so compact in men of cold 
temperament and wary mind, —thought is so collated by 
caution and premeditation, that there seems often no room 
for even the Holy Spirit to interpose a suggestion. 


80 THE DOCTRINE OF 


Tn the imprisonments of the apostle, too, the 
design of God was especially propitious, The 
most precious treatises, inspired and uninspired, 
which the Church possesses, have been written 
in prison. We could not do without the Epistle 
to the Philippians, nor that to Timothy. Nor 
could we well spare the “ Pilgrim’s Progress,” 
nor the prison thoughts of Penn, Baxter, and 
other holy men of the modern age. The devil, 
by casting saints into prison,* has aided to cast 
himself out of the Church of God. Evil is 
made subservient to ultimate good. 

But not only in regard to the general move- 
ments of the apostles in the cities and nations 
of the Old World, but likewise in the time and 
direction of their travels, and in their personal 
efforts for the conversion of individuals, the 
providence and Spirit of Christ combined to 
guide their agency. If they devised plans con- 
trary to the Divine plan, they were prevented 
from fulfilling them. Acts xvi. 6,—“ When 


* Rev. II. : 10, 11. —‘¢ Fear none of those things which thou 
shalt suffer. Behold the devil shall cast some of you into 
prison, and ye shall have tribulation ten days. Be thou 
faithful unto death and I will give thee a crown of life.” 


THE HOLY SPIRIT. 81 


Paul and Timothy had gone throughout Phry- 
gia and the region of Galatia, and were forbidden 
of the Holy Ghost to preach the Word in Asia, 
after they were come to Mysia, they essayed to 
go into Bythinia: but the Holy Spirit suffered them 
not.” The gospel had been offered and urged 
in Asia so far as the preparation of the people 
and the justice and mercy of God at that time 
required; hence they were directed by a vision 
to go over into Europe, and help the few who 
labored to promote gospel interests in Mace- 
donia. 

It was the Spirit (Acts xi. 12) that bade Peter 
visit the Roman officer at Ceesarea; and in 
order that the gospel might be carried into 
Ethiopia, “the Spirit said unto Philip” (Acts 
viii. 29), “Go near to the chariot of the 
Eunuch,” who, as he traveled, read in the 
prophecies of Isaiah (lili. 7, 8)—a passage fore- 
shadowing the sacrifice of Christ. The disciple 
thus sent by the Spirit was invited into the 
conveyance. The Eunuch was instructed and 
baptized, and carried the gospel in his heart 
into the midst of Ethiopia. The appointed 
work of the deacon being thus done, “ the 


4* 


82 THE DOCTRINE OF 


Spirit caught away Philip, who was found at 
Azotus; and passing through, he preached in 
all the cities until he came to Ceesarea.”’ 

Thus “ filled with the Spirit,” and guided by 
providence, the apostles of Christ fulfilled 
their mission;— preaching the gospel of 
the kingdom in “demonstration of the Spirit, 
and with power;” gathering churches; ‘or- 
daining elders in every city;” and writing 
letters to guide the life and perfect the work of 
righteousness in the minds of believers. The 
summing up of their life-labor, as it stood 
related to God and men, is striking and instruc- 
tive. 2 Cor. vi. 4—10,—“ In all things approv- 
ing ourselves as the ministers of God, in much 
patience, in afflictions, in necessities, in dis- 
tresses, in stripes, in imprisonments, in tumults, 
in labors, in watchings, in fastings ; — by pure- 
ness, by knowledge, by long-suffering, by kind- 
ness, by the Holy Ghost, by love unfeigned, by 
the word of truth, by the power of God, by the 
armor of righteousness on the right hand and 
on the left, by honor and dishonor, by evil 
report and good report ; —as deceivers, and yet 
true; as unknown, and yet well known; as 


TILE HOLY SPIRIT. 83 


dying, and, behold, we live; as chastened, and 
not killed; as sorrowful, yet alway rejoicing ; 
as poor, yet making many rich: as having 
nothing, and yet possessing all things.” 

Behold how the commissioned apostles of 
Jesus Christ “fought the good fight of faith ” 
until they “finished their course,” sealed their 
testimony with their blood, and departed to be 
with Christ. They rest from their labors, but 
their fruit remaineth. “Being dead, they yet 
speak,” and their words are still rendered efli- 
cacious by the power of the Holy Ghost to 
enlighten and sanctify the souls of men; and 
those who have ears to hear still hear them 
preaching ‘‘ CHRIST CRUCIFIED; THE POWER OF 
GoD, AND THE WISDOM OF GOD, TO THE SALVATION 
OF EVERY ONE THAT BELIEVETH.” 


CHAPTER V. 


THE UNION OF THE WORD AND SPIRIT IN THE 
PROCESS OF SANCTIFICATION. 


WE have seen that Christ revealed the rule of 
human duty, both in precept and example, and 
that no rule of life for men can be perfect with- 
out both of these.* And having given the rule 
and manifested perfectly the Divine character, 
in closing His mission, He promised that after 
His ascension “the Holy Spirit, which pro- 
ceedeth from the Father,” would be given, 
through Him, to lead the chosen witnesses into 
all truth, and to endow them with spiritual 
insight, and power from on high. And in this 
the great promise was fulfilled, that He would 
be with them until the end of the world, to 
supervise and to sustain them in their work. We 
have seen these promises accomplished in the 


* See Philosophy of Plan of Salvation, chap. x. 


THE HOLY SPIRIT. 85 


conscious experience of the apostles, and by the 
providence and the spiritual power connected 
with their mission. They went every where 
‘“‘preaching the gospel with the Holy Ghost 
sent down from heaven.” We come now to 
inquire concerning the relations of the Word 
and Spirit in the work of human salvation. 


§ 26.— Does an increase of light imply an 
increase of spiritual power ? 


Man, in order to eternal life, needs two 
things, — Truth and Love, — Light and Life, — 
Word and Spirit. Christ came a light into the 
world, revealing a standard of life which was 
above the natural; and to which therefore the 
natural mind was apathetic and averse.* Per- 
haps this “ higher law” implied an advanced 
dispensation of the Spirit, in order that man 
might be able to appreciate and obey it. Hence 
in order to conformity to the new standard of 
duty, man is to be “born again from above.” 
He becomes “ a new creature in Christ Jesus,” 
who is the head of a new species of humanity. 


* «¢That which is born of the flesh, is flesh ”—** is of the 


earth, earthy.” 


86 THE DOCTRINE OF 


The germs of all new species are by Divine 
interposition. Hence the income of the Word 
and the Spirit would be in the order of the 
divine working, ‘and according to the law of 
progressive development. 

However this may be best stated, it is an 
admitted truth, that with the increased light of 
the Word, which required a higher attainment 
in moral excellency, there came, at the same 
time, increased life and strength by the Holy 
Spirit. 

Let us look then at the related offices of the 
Word and Spirit as revealed in the Scriptures. 
We will consider them first separately, that we 
may the better understand their relations to 
each other, and the necessity of their union in 
the work of redemption. 


§ 27.—Of the Living Word as a rule of duty. 


We assume again, what has been elsewhere 
shown,* that precept and example combined is 
the only perfect form of instruction; and that 
example, in order to be a rule of duty adapted 
to human beings, must be a human example ; 


* Philosophy of Plan of Salvation, chap. x. 


THE HOLY SPIRIT. 87 


because men could not follow the example 
of an angel, nor of any nature different from 
their own. eats 

Now the apostles understood the necessity of 
the incarnation in this respect. Christ’s char- 
acter, manifested by His life, was the model 
into which they sought to mould humanity. 
He was “the mark of the prize of the high 
calling” to which they struggled to attain, 
while they invited others to the same endeavor. 

Jesus said (John xvii. 18, 19), ‘‘ As the Father 
hath sent me into the world, even so have I also 
sent them into the world. And for their sakes 
I sanctify myself, that they also might be sanc- 
tified, through the truth.” And referring, no 
doubt, to this principle—perhaps to this expres- 
sion—the author of the letter to the Hebrews 
says (ii. 10, 11), “ For it became him, for whom 
are all things, and by whom are all things, in 
bringing many sons unto glory, to make the 
captain of their salvation perfect through suffer- 
ing. For both he that sanctifieth and they who 
are sanctified are all of one: for which cause 
he is not ashamed to call them brethren.” That 
is, Christ assumed a sanctified humanity in 


- 


88 - THE DOCTRINE OF 


order that His followers might be sanctified by 
conformity to His image. Hence He was “ not 
ashamed to call them brethren.” They were, 
by assimilation to His life and spirit, raised 
from the sphere of the earthly, mortal, Adamic 
species, into the sphere of a new spiritual life, 
of which Christ was Himself the head and elder 
brother. 


§ 28.— Necessity in reason for a perfect rule of 
human duty. 


There is a reason in the nature of man requir- 
ing the revelation of a perfect rule of duty. It is 
not only true that man had lost the knowledge of 
both the true God and the true man, and could 
therefore settle no rule of duty for himself in 
regard to either; but it is further true, that in 
the absence of a perfect rule of righteousness, 
and often in its presence, there is that in man 
which leads him to establish for himself an im- 
perfect standard of life. Man, by an impulse 
of his nature, always measures himself by some 
standard of character, and judges himself 
thereby, and the main difficulty which hinders 
moral progress is, that men are prone to 


TIE HOLY SPIRIT. 89 


measure themselves by standards that will pro- 
duce within them a sense of self-complacency 
rather than of conviction of sin. Even malefac- 
tors, who live in communities, have a standard 
of character among themselves by which they 
seek and obtain honor one of another. And 
from the outlaw up to the moral citizen of good 
natural qualities, each one has some ideal stand- 
ard by which he judges of himself. The mor- 
alist usually compares himself with some pro- 
fessor of religion, whose character he deems to 
be no better, or even worse, than his own. 
This comparison gives him a feeling of ease and 
self-complacency. Instead of stimulating, it 
prevents moral progress. Hence the more 
moral the character of any one may be, who 
does not receive Christ as the standard by 
which he judges himself, the more difficult it 
will be for him to have a sense of sin and of 
personal unworthiness. His measurement of 
himself by the life of other imperfect persons 
produces a spirit just the opposite of that which 
he should possess, and which he would possess 
if he measured himself by the divine standard 
of human character. Ifhe measured his char- 


90 THE DOCTRINE OF 


acter, and judged his motives by the unselfish 
life of Jesus, he would see his sinfulness and 
feel contrite and penitent; but measuring him- 
self by false and imperfect standards, he de- 
ceives himself, and must remain unhumbled 
and self-justified. Men are often unconscious 
of the fact; but the disposition ‘‘ to measure 
themselves by themselves” is natural to every 
human mind. And every one who thus esti- 
mates his own moral character by a compari- 
son with others, will remain self- justified and 
self-deceived until he dies. 

And not only the unprofessing world, but the 
professed followers of Christ, by ‘ measuring 
themselves among themselves, and comparing 
themselves by themselves, are not wise.” They 
satisfy themselves with the forms of piety, 
while they possess neither gospel faith nor gos- 
pel practice. They justify their own sin by the 
sin of some other, and thus accumulate the sins 
of many others in their own character. This 
is unwise and wicked. A false standard of 
judgment necessarily causes men to form a false 
estimate of themselves. Paul said he dare not 
be of the number who thus deceived them- 


THE HOLY SPIRIT. 91 


selves; nor would he compare himself with any 
standard except ‘“ the measure of the rule which 
Christ had extended to him.” 

Now in Christ a true rule of duty is provided, 
by which if any man measure himself, he will 
see his character as it really is in the sight of 
God. Ifa carpenter were to measure his work 
by a false rule, when a true one was offered and 
urged upon him, he would be at the same time 
a fool and a sinner; and in the end both he and 
his work would be condemned. So all individ- 
uals who measure themselves and judge of 
themselves by a false moral standard, in the 
presence of the true one, must be condemned 
when the true rule of judgment is applied to 
the work of their life. To meet this appetency 
of the mind, the divine standard in the example 
and precept of Christ is provided, and, whether 
we are willing to judge ourselves by it or not, 
God will judge us by it. A government does 
not judge men by their own factitious stand- 
ards, but always by its own published rule of 
duty. So God will judge the world by Jesus 
Christ.* ‘The words which he has spoken 
unto us will judge us at the last day.” 


* Acts xvii. 31. t John xii. 48. 


92 THE DOCTRINE OF 


§ 29.—A perfect rule of life the only principle 
of moral progress. 


A perfect standard of life and motive, in the 
light of which men may see their moral delin- 
quencies, is a necessity in moral government. 
It is one of the essential requisites by which 
alone moral progress can be promoted among 
men, A sense of present imperfection is an 
absolute pre-requisite to moral advancement. 
A man can have no impulse from his conscience 
or his reason to go forward to higher moral 
attainments unless he sees and feels present 
deficiencies in himself; and this he can see 
only in the light of a standard that is above his 
present character, and by which his present 
condition is condemned; while he is at the 
sume time invited and encouraged to rise to a 
ligher sphere of life. 

And, furthermore, in order to the perfection 
of moral beings, this standard must be such a 
one, that while it approves and stimulates the 
upward effort, yet it is not attained at any point 
short of moral completeness of human charac- 
ter. Whenever the soul reaches a point that 


THE HOLY SPIRIT. 93 


there is no standard to convict it of imperfec-- 
tion, its further attainment is impossible, because 
conscience and reason, instead of prompting 
it forward, would require its quiescence in its 
present moral condition.* Hence, until men 
are “holy as God is holy,” the character of 
Christ will furnish a standard that will convict . 
them of sin, and thus give impulse to moral 
progress. 

Upon this “mark of the prize of the high 
ealling of God in Christ Jesus” the Christian 
fixes his eye; and as he advances he finds 
Christ ever before him. In the‘light of a per 
fect example he sees his defects in motive, in 
practice, and in spirit; and yet the infinite love 
of the Divine Guide strengthens and encourages 


* Thus Pagan nations, as China and India, have made 
no progress for a thousand years. They can not rise above 
their standards. Christian nations will make constant pro- 
gress, because their standard in Christ Jesus is always 
above them. Some churches have been anchored back in 
the shadows of the dark ages by creeds written in past 
periods. And even inthe present age, there were those in 
the enlightened council which assembled in Boston, in 
June, 1865, who desired to repudiate the principle of John 
Robinson, that knowledge of Holy Scripture is progressive. 


94 THE DOCTRINE OF 


those who follow Him in labor for the temporal 
and spiritual good of men. As an artist aim- 
ing to copy a perfect picture—the excellence of 
the model elevates his aim at the same time 
that it inspires his endeavors. And if the 
patron of the artist bestows his highest reward 
for the best exertion of the disciple, then, what- 
soever degree of perfection he may attain, while 
he will be humbled by comparing his work with 
that of the master, yet his labor will be happy 
in its progress, and happy in its completion. 
So the Christian has hope and favor by the 
way; and while he is humbled by a sense of 
his imperfection, yet he knows that “ his labors 
for conformity to the image of Christ are not in 
vain in the Lord.” 


§ 30.—The truth being given in the life and pre- 
cept of Christ, the second necessary thing is the work 
of the Spirit. 


A perfect rule of duty may be given, but to 
know the truth is not to love it, nor to do 
it. Approbation of the law does not always 
produce obedience to the law, nor love to 
the law-giver. Knowledge increases guilt, 


THE HOLY SPIRIT. 95 


if the truth be not obeyed: hence the most 
intelligent men are sometimes the most base 
and selfish. 

Man is a being of moral as well as of intel- 
lectual powers. He not only has intelligence to 
know the truth, but he has conscience and 
affections; and it is the life and impulse of 
these that give the truth power with the will. 
Men may, by an effort of intellect, enlighten 
each other. They may change each other’s 
Opinions in regard to the truth of the Christian 
religion. But in all merely intellectual 
changes, the heart or disposition remains the 
same. Correct opinions are in order to correct 
morals, but a man’s opinions may be right, 
while his heart and life are wrong. Colton 
wrote more moral precepts than any man of 
his time, and violated them all. We can put 
truth into the mind of our fellow-man no 
farther than the understanding. We can not 
reach the moral nature by light alone. When 
one man changes the opinions of another on 
moral subjects, something is accomplished ; but 
to give a disposition to love and obey truth is a 
different thing. The Holy Spirit alone sinks 


96 THE DOCTRINE OF 


the truth through the intelligence into the con- 
science and the affections. 

Truth is light, but it is not life. Alone it 
is like the sun in winter, it shines but to 
enlighten a dead, cold earth. With the Spirit 
it is like the sun in summer. It shines with 
life in its light, vivifying nature and producing 
blade, flower, and fruitage. So the light of 
divine truth shines in the darkness of the 
natural mind, and the darkness appreciates it 
not, until by the Spirit it becomes “spirit and 
life” to the soul. ‘In Him was irs, and that 
life was the light of men.” Christ, as the sun 
of righteousness, shines into believing hearts 
with life in his light, 


§ 31.—Rationale of the Spirit’s operation in con- 
nection with the truth. 


Truth never gives life to the heart and con- 
science so that they are empowered to govern 
the will, unless there be a sense of God in it. 
This fact is verified in all history, as well as in 
the experience of individual men. The sages 
of antiquity perceived and announced many 
moral truths of the highest value,—some of 


THE HOLY SPIRIT. 97 


them synonymous with those of the New Testa- 
ment. But what care men for moral truth 
when it is uttered only by -one whom they 
esteem as a fellow-mortal equal with them- 
selves; one who has no authority to prescribe 
duty, or to command obedience? Of what 
avail, in a moral estimate, was the wisdom of 
Plato, or the morals of Socrates, Seneca, or | 
Tully! The moral precepts of Seneca were 
given to the Romans at the same time with 
those of Christ; in an age when the highest 
intelligence co-existed in the empire with the 
greatest profligacy. Seneca’s morals had no 
more influence upon the character of those who 
received and believed them, than they had 
upon the statues in the Pantheon. Seneca 
himself was accused of profligacy ; and he was 
both the instructor and the victim of the worst 
of the Romans. The people believed his pre- 
cepts and grew worse, while those who believed 
the teachings of the gospel in the same age 
grew better. The cause of this difference is the 
vital point. All experience teaches that truth, 
separate from a sense of the authority of God, 
does not become life in man’s moral nature. 


5 


98 THE DOCTRINE OF 


It has no efficacy to quicken the conscience or 
to purify the heart. There is no moral efficacy 
even in inspired truth, unless the soul recog- 
nizes in it the will and heart of God in regard 
toman. The words of Jesus had not the same 
efficacy before the advent of the Spirit as after- 
wards. Jesus taught, as we have noticed, why 
this was so. The God-sense was not connected 
with Iis teaching in the mind of others until 
after His resurrection and the advent of the 
Spirit; but when the Holy Ghost came “ He con- 
vinced men of sin, righteousness, and judgment,” 
because He attached the authority and will of 
God to the life and teaching of Jesus. While 
they viewed Christ as a man like themselves 
they felt less sense of obligation; but when 
God became connected with His mission by the 
miraculous resurrection, and by the advent of 
the Spirit, then the gospel which He had pro- 
claimed became, to every one that believed, the 
hope of salvation, and the rule of duty and of 
judgment. 

We are anxious that the reader should appre- 
hend this point in the discussion. But we may 
not repeat further what we have written in 


TIE HOLY SPIRIT. 99 


other connections. We re-affirm the principle 
that God has so constituted the soul that con- 
science will enforce no moral duty unless it 
sees God init. The conscience is made to respond 
to the voice of God, as moral Ruler, and it will 
answer to no other. A false faith may pervert 
the conscience to enforce a false rule, because 
faith has the same effect upon our moral powers 
as knowledge; but this only proves that a 
sense of God by faith is the natural life of the 
conscience, and that there is no other power to 
enforce truth, but conscience. It proves also 
that revealed truth, or truth that carries the 
authority of God with it, is an absolute neces- 
sity in order to the regeneration of men. 
Truth, by human -authority alone, can not 
accomplish the end. Hence the advent of the 
Spirit was the great promise, because it gave 
the God-sense to Christ’s life and teaching. 
The apostles did not move from their place 
until it descended upon them: then, illumined 
and empowered, they went forth (Eph. iii, 9) 
‘‘to make all men see what is the fellowship of 
the mystery, which from the beginning of the 


100 THE DOCTRINE OF 


world hath been hid in God, who created all 
things by Jesus Christ.” 


§ 32.—The preceding views illustrated by expe- 


VIENCE. 


The preceding views will be recognized as 
verified in the experience of most persons. “A 
man may hear the truth without impression at 
one time, and yet, at another time, by ¢he same 
truth, presented, it may be, in @ more feeble 
manner, he will be made conscious that he is a 
sinner in the sight of God. In such cases if he 
will examine his exercises he will see that it 1s 
the sense of God’s authority in connection 
with truth, which gives it its efficacy. It is the 
same mind and the same truth, and it may be 
the same instrumentality; but in one case it 
produces no effect, except an intellectual im- 
pression, in the other it produces prayer, peni- 
tence, and reformation of life. Experience thus 
verifies the testimony of the Bible, that the 
spiritual sense is necessary to the efficacy of 
Divine Truth. 


THE HOLY SPIRIT. 101 


§ 33.—The sum of preceding deductions. 


The conscience being quickened by the truth 
through the Spirit, the soul is awakened; the 
heart being affected by the love of Christ, as 
His life and death is exhibited by the Spirit, 
the soul is converted; and the moral and emo- 
tional nature thus vitalized, act upon the will, 
and produce obedience by influencing it into 
harmony with the will of Christ. When con- 
science and the heart thus unite their power, ° 
they determine the will potentially. Con- 
science enforces the rule of righteousness as 
duty to God —the heart induces obedience by 
love to the person whose will isobeyed. Hence, 
as the rule of righteousness and the personal will of 
Christ are one, the Redeemer becomes “the 
way, the truth, and the life to every one that 
believeth.” 

This revelation of the law by the personal 
example and will of Christ is necessary to sat- 
isfy the wants, as well as to meet the nature of 
the soul; obedience to an abstract law, without the 
recognition of a personal will in that law, can 
- never satisfy the heart. It is absurd to talk, as 


102 THE DOCTRINE OF 


the skeptics do, of love and obedience to the 
laws of nature, or to anything impersonal.* 
A ffectionate obedience, as we have noticed, can 
be exercised only towards a personal being who 
has voluntarily, and in view of our wants, 
exercised himself in goodness towards us. The 
man who talks abouta “religion of nature” 
for man has surely not studied the necessities 
of man’s moral nature. There can be no affec- 
tionate obedience to a superior being, except in 
view of the character and action of that being 
as personally related to us. As man is made, 
the motive to obedience must be an apprehen- 
sion of the character and qualities of the law- 
giver. Hence the Spirit comes to us in the 
name of Christ, exhibiting the Father in the 
person of the Son, and exhibiting His law and 
IIis love together as attributes of His person. 
Thus the soul finds motive in Christ for affec- 
tionate obedience to Him as Lord and Saviour. 
Oh, the length, and the breadth, and the depth, 
and the height of that Divine Wisdom which has 
given the rule of duty in connection with a 


* See note on Parker, Emerson and Transcendent- 


alism in Appendix. 


THE HOLY SPIRIT. 103 


revelation of love, and in the one person of 
Christ; so that the conscience and affections 


unite in producing love to the Law-giver! 


§ 34.—The union of the Word and Spirit neces- 
sary in the process of conviction and sanctification. 


In one sense truth gives direction without 
moral impulse, and the Spirit gives moral 
impulse without direction. There are multi- 
tudes who sometimes see the light and desire 
to obey, but “are not able.” To use a phrase- 
ology common with such, ‘they have no 
heart.”” On the contrary, in times of special 
religious interest in any community, many 
apparently become willing to obey who have 
no right apprehension of the example of Christ 
as the rule of duty. The truth in regard to 
the evil of sin in the sight of God is felt by 
them. The conscience awakes, the man in a 
sense repents, but he is like a blind man _ run- 
ning from the flames,—he runs to stumble, and 
to stop he knows not where. The heart of the 
man dispossessed of evil demons* was swept 
and garnished,—he had in one sense repented 


* Matt. xii. 44. 


104 THE DOCTRINE OF 


from sin, but his mind, although “ swept and 
garnished,” remained unoccupied. He had not 
enthroned Christ as Lord and Saviour; hence 
the evil returned with greater power. It is 
only when faith connects the precept with the 
person of Christ—His law with His love—that 
both direction and impulse are given to 
the will. 

There is often, likewise, in the minds of sin- 
cere persons, an imperfect apprehension of 
truth. The character of Christ may be per- 
ceived truly in one regard, and imperfectly in 
another. The devotee may have faith in a 
dying Christ, but little apprehension of the 
hiving Christ as the rule of life; the will stir 
his emotions, and produce love to God without 
labor for men. The Reformer may have faith 
in the life of Christ; this will move to good 
works, but such works do not flow from that 
Jove which purifies the heart. The Sectarian 
may believe in a ereed rather than in Christ; 
this will make him compass sea and land to 
make proselytes to a sect rather than to the 
Saviour. Hence faith in the living example 
und dying love of Christ are both necessary. A 


THE HOLY SPIRIT. 105 


living conscience and heart are the only true 
motive-power in the service of God. These 
are awakened by a sense of God in truth, 
and by Christ’s suffering in the flesh for us. 
Good works for the temporal and spiritual good 
of man are the only true life,—these are pro- 
duced by conformity of the human will by love 
to the will of Christ. Thus faith in Christ’s 
life and death combined gives both impulse and 
direction to the religious life. And unless our 
motives to action are thus drawn from Christ, 
the impulse and end of our life must be in our- 
selves,— our works will be ‘ dead works,” and 
assimilation to the Divine image can not be the 
result of our activity. 


§ 35.—The preceding views accord with the rela- 
lations of the Word and Spirit, as they exist in both 
the finite and the Infinite mind. 


In the human mind, and in the Divine mind, 
as presented in preceding pages, the Word, or 
Logos, is the intelligence—the conceived and 
uttered thought or outbirth of the soul. The 
Spirit is back of the Word. It knows* the 


* 1 Cor. ii. 11.—‘‘ For what man knoweth the things of 
5* 


106 THE DOCTRINE OF 


Word, and uses it to reveal its own character 
to other minds, so far as it designs its personal 
character and will to be known. It is thus in the 
process of human redemption from ignorance 
and sin: the operation of the Divine mind, and 
the relation and manifestation of Word and 
Spirit, are revealed as acting in accordance with 
this constitutional method of mental develop- 
ment. The Spirit uses the word—takes of its 
manifestation —and thus through the Word, 
and by the Word, as Messiah or Mediator, 
reveals God, and redeems those who believe. 
Men are thus “sanctified by the Spirit through 
the Truth,” as it was lived, spoken, and suffered 
by the Son of God. 


§ 86.— The preceding views confirmed: by the 
leaching of the Scriptures. 


It will not be necessary to recite in this section 
all the various passages in which the Word and 
Spirit are spoken of in their related efficacy. 
In Scripture the Word is “the sword of the 
Spirit.” Men are said to be “sanctified by 


a man, save the spirit of man which is in him? even so the 


things of God knoweth no man, but the Spirit of God.” 


THE HOLY SPIRIT. 107 


the truth through the Spirit.” The apostles 
announce the relation frequently and clearly ; 
showing that in their own minds the subject 
was distinctly apprehended. Peter, in exhort- 
ing believers to the exercise of Christian love, 
says (1 Peter i. 22), “Seeing ye have purified 
your souls in obeying the truth through the SPIRIT 
unto unfeigned love of the brethren, see that 
ye love one another with a pure heart fer- 
vently.”’ This is the import of the whole mat- 
ter, — by the Word and Spirit affectionate obe- 
dience is produced toward God, and fraternal 
love toward men. 

So the same general view, that truth in the 
mind is a pre-requisite to the permanent and 
perfect work of the Spirit, is set forth by the 
Saviour Himself in the parable of the sower. 
Matt. xiii.— “He that heareth the word and 
comprehendeth it not, straightway the evil one 
cometh and catcheth away that which was sown 
in his heart. But he that receiveth seed into 
good ground is he that heareth the word, and 
understandeth it; which also beareth fruit, and 
bringeth forth, some an hundredfold, some 
sixty, some thirty.” 


108 THE DOCTRINE OF THE HOLY SPIRIT. 


A reception of the revealed word into an 
understanding mind is necessary in order to 
the fruit of obedience. All fanaticism grows 
out of a disseverance of the Spirit and the 
revealed Word. All erring enthusiasts are per- 
suaded that the Spirit teaches them separate 
from, or beyond, what is written. They do 
not “understand” that the Spirit does not 
come to reveal new truth, but to use the truth 
which Christ has already revealed. Men can 
be purified only by “ obeying the truth through 
the Spirit.” The man who understands the 
truth and does not obey is a sinner. The man 
who professes to be influenced by the Spirit, 
while he does not obey Christ by a life of labor 
for human good, is an enthusiast.* But if we 
“abide in Christ” by faith, ‘‘and his word 
abide in us” by understanding, we shall then 
have both the impulse of the Spirit and the 
guidance of the Word. Prayer will be an- 
swered; and we ‘shall neither be barren nor 
unfruitful in the knowledge of our Lord and 
Saviour Jesus Christ.” 


* See Appendix E,—CausE oF FANATICISM. 


CHAPTER VI. 


THE WORK OF CHRIST BY THE DIVINE SPIRIT IN 
THE MINDS OF BELIEVERS. 


“ T will not leave you comfortless: I will come 
unto you.”* The promise of Christ in this lan- 
guage and in other phraseology, to come again 
after His ascension to the Father, is often 
spoken of by the sacred writers, There are 
three events to which the promise in some of 
its phrases is applicable. The first, and the 
most important in its spiritual significance, 1s 
the coming of Christ, by the Holy Spirit, to 
guide, comfort, and sanctify believers, and to 
convince the world of sin, righteousness, and 
judgment. To His disciples He said, “I will 
not leave you comfortless: I will come unto 
you.” This was His coming in the Com- 


* John xiv. 18. 


110 THE DOCTRINE OF 


forter. John xiv. 19,—‘*The world seeth me 
no more; but ye shall see me; because I live, 
ye shall live also.” In Him was life, and that 
life would be light and love in them. They 
would be conscious of His indwelling presence, 
when He should reveal Himself to them as He 
did not to the world. This was His first com- 
ing. He came again by His providence, to 
destroy the city and the temple, and with these 
the ritual dispensation of Moses. The gospel 
being engrafted upon the Old Dispensation, it 
was fit, in the order of progress, that the 
imperfect should pass away, so that the perfect 
might supervene.* He will come again in 
person, at the end of the Christian Dispensa- 
tion, to judge mankind, to destroy the wicked 
and the world together,f and to inaugurate 
‘the new heavens and the new earth, in which 
shall dwell the righteous,’”’ who possess eternal 
life by their union with Him. 

But Christ’s coming by His Spirit is the great 


* Heb. xii. 27,—“‘ Signifieth the removing of those things 
that are shaken, as of things that are made, that those 
things which can not be shaken may remain.” 

422° Pet." iii. 


THE HOLY SPIRIT. 111 


event of the New Dispensation. The apostles 
themselves did not apprehend, until after the 
fulfillment of the promise, the plenitude and 
the power of the blessing which the words 


indicated.* 
§ 37.—The twofold office-work of the Spirit. 


The work of the Spirit is twofold, in the 
Church and in the world,—i the minds of 
those who are reconciled to God, and with the 
minds of the disobedient. 

Whether the Holy Spirit ever influences the 
disobedient, unless it be dispensed through the 
Church — through the minds of believers, as a 
medium, is a question that should receive 
thoughtful consideration. It is one of great 
practical importance; and, believing that the 
Divine procedure ordinarily is, that the Spirit 
is dispensed to believing and obedient minds, 
and through these to the unregenerate, we will 
speak of His work in this order. 

“The promise of the Father” was given 
first to the disciples. To them the Spirit came, 


* See Appendix, — PRIMITIVE VIEWS IN REGARD TO 


CHRIST’S SECOND ADVENT. 


112 THE DOCTRINE OF 


in power, on the day of Pentecost. They 
immediately began their mission, and preached 
Christ crucified as Lord and Saviour. The 
Divine Spirit and Divine providence co-ope- 
rated with their effort. Men were “ pricked in 
their hearts,” and inquired what they should 
do. They were instructed to believe on the 
Lord Jesus Christ; and thus believing with 
their heart, they were baptized and added to 
the churches. 

The necessity of the Spirit’s work, and His 
separate office with the obedient and disobe- 
dient mind, are stated with great distinct- 
ness by the Saviour in His last conversation 
with the disciples. We will quote the whole 
passage in this place, in order that we may 
mark the order and the significance of the 
words. The instruction which they contain 
will form for the most part the subject matter 
of succeeding pages. 

John xvi. 7—16,—“I tell you the truth; it 
is expedient for you that I go away: for if I go 
not away, the Comforter will not come unto 
you; but if I depart, I will send him unto you. 

“And when he is come, he will convince the 


THE HOLY SPIRIT. ATS 


world of sin, of righteousness, and of judg- 
ment: 

‘“‘Of sin, because they believe not on me; 

“Of righteousness, because I go to the 
Father, and ye see me no more: 

“And of judgment, because the Prince of 
this world is judged. 

“IT have yet many things to say unto you, 
but ye can not bear them now. Howbeit when 
he, the Spirit of Truth, is come, he will lead 
you unto all truth: for he shall not speak of 
himself; but whatsoever things he shall hear, 
that shall he speak: and he will show you 
things to come. 

‘“‘ We shall glorify me: for he shall receive 
of mine, and shall show it unto you. 

“ All things that the Father hath are mine: 
therefore said I, that he shall take of mine, and 
shall show it unto you. 

“A little while, and ye shall not see me: 
and again, a little while, and ye shall see me, 
because I go to the Father.” 

It is not necessary in this connection to 
speak of the miraculous manifestations of the 
Spirit in the apostolic age. The foregoing pas- 


114 THE DOCTRINE OF 


sage, which specifies the work of the promised 
Comforter, does not include these. Miracles 
were for a sign. They were the divine creden- 
tials confirming the mission of those who estab- 
lished the New Dispensation. As such, they 
were necessary, in view of the state of the 
human mind, in the beginning of all the dis- 
pensations. The burden of the promise in the 
New Testament is, conviction of sin TO THE 
WORLD, and sanctification TO BELIEVERS, through 
the truth of Christ, empowered by the Holy 
Ghost. The spiritual import of the. subject is 
of the highest moment. It speaks of the con- 
nection where the Divine unites itself with the 
human, in working out the salvation of the 
soul. We will consider it in the several aspects 
presented in the foregoing words of Christ, 
and endeavor to apprehend distinctly the pro- 
cess of the Spirit, working by the Truth mm 
the believing, and upon the unbelieving, mind. 
First in the believing mind. 


THE HOLY SPIRIT. 115 


§ 388.—The experimental import of the statement 
that the Spirit shall not speak of Himself. 


We have referred to this statement in pre- 
ceding pages,—let us now endeavor to gain an 
appreciation of the experimental meaning of 
the words, “ The Spirit shall not speak of 
ETimself.”’ 

When the soul is influenced by the Divine 
Messenger, the believer is not led to think of 
the Spirit itself, nor to utter praise in view of 


' . the person and work of the Spirit; but the 


person and work of Christ is brought before 
the mind. The Comforter takes of the things 
that belong to Jesus, and shows them to the 
soul. The self-denial of the Redeemer, the 
lowliness and loveliness of His character, His 
mercy to the sinful, His suffering as a ran- 
som—some view of His character or work, as 
it relates to the human soul, is presented; “and 
while the Christian muses the fire burns.” A 
glow of devotion is awakened in his emotions 
that purifies and empowers. 2 Oor. iii. 18,— 
He ‘‘sees as in a glass the glory of God, and 


116 THE DOCTRINE OF 


is changed into the same image from glory to 
glory, even as by the Spirit of the Lord.” 


There is an affluence supplied 
By faith in Christ the crucified, 
Through all the being rife ; 
It is the power that makes us whole— 
A saving unction in the soul— 
It ts the Spirit's life. 


The specialty of the statement ought to be 
particularly noted. It is not in accordance 
with the aim and effect of ordinary spiritual 
intercourse. The impression of one spirit upon 
another usually attracts the attention of the 
one addressed to the personality of the one 
which communicates the thought. But the 
Spirit of God does not exhibit Himself, but 
He exhibits the personality of Christ to the 
mind. He awakens the soul to introduce the 
Saviour. The personality which the soul sees 
is that of Jesus; and the truth which the 
Spwit uses is limited and bounded by the 
Redeemer’s work. The believer experiences 
the fulfillment of the promise, ‘“ He shall take 
of the things that belong to me and show them 
unto you.” 


THE HOLY SPIRIT. 117 


§ 39.— By exhibiting Christ the Spirit likewise 
exhibits the Father to the soul. 


The Scriptures teach, as we have seen, that 
all the attributes of the Father that are know- 
able by man are revealed in the Son. The Son, 
or Word, is the “outshining of the Father’s 
glory, and the perfect image of His person- 
ality.” Thus the Father in Christ, and Christ 
by the Spirit, is revealed to the obedient mind. 
‘All things that the Father hath are mine: 
therefore said I, he [the Spirit] shall take of 
mine, and show it unto you.” 

It was promised to the apostles that the 
Spirit should form a conscious spiritual union 
between their souls and Christ, and through 
Christ with the Father.. John xiv. 20, 23,— 
«¢ At that day ye shall know that Iam in the 
Father, and ye in me, and lin you.” “Ifa 
man love me he will keep my commandments: 
and my Father will love him, and wes [Father 
and Son] will come and make our abode with 
him.” So in 1 John ii. 24,—‘“ Ye have an 
unction from the Holy One, and ye know all 
things, and if that which ye have heard from 


118 THE DOCTRINE OF 


the beginning remain in you, ye shall continue 
in the Son and in the Father.” 

‘J in them and thou in Me; that they may 
be made perfect in one.” These mystic words 
are true in the consciousness of believers; and 
the form of this spiritual union is verified 
in the nature of mind. By the Holy Spirit 
the Father is in Christ, and Christ in believers: 
one consciousness of life and love flowing from 
the one God through all individual holy minds 
in the universe.—“ Glory be to the Father, and 
and to the Son, and to the Holy Ghost; as it 
was in the beginning —is now, and ever shall 
be — world without end.” 

How clear, yet how profound and beneficent, 
is the Divine Manifestation! Believers are 
made “ partakers of the Divine Nature.” The 
nature of the Father through the Son is made 
known unto them—and (to repeat an illustra- 
tion) as the rays of light which pass through a 
colored medium take the hues of the medium 
through which they come, so the Spirit of God, 
coming to us through Christ incarnate, is bap- 
tized in the humanities of His person, and 
hence becomes the dispenser of the Divine 


THE HOLY SPIRIT. 119 


mercy, as that mercy was revealed in the flesh. 
So that (Rom. viil. 8, 4), “What the law could 
not do, in that it was weak through the flesh 
[had no sympathetic power to touch the emo- 
tional nature], God sending His own Son in 
the likeness of sinful flesh, and for sin, con- 
demned sin in the flesh: that the righteousness 
of the law [which requires love but can not 
produce it] might be fulfilled in us, who walk 
not after the flesh, but the Spirit.” 


§ 40.—The Spirit witnesses to the truth of Divine 
Revelation. 


“‘ He that believeth on the Son of God hath 
the witness in himself’ (1 John v. 10) that the 
record which God has given of His Son is 
true. The form of this testimony is obvious. 
The mental exercises,— the hopes, fears, inter- 
ests, states of mind, which those possessed who 
believed the truth in the age of the apostles, 
are given in the New Testament. These were 
produced by belief of the truth as then: 
revealed. By the Holy Spirit the same truth 
begets the same state of mind in believers now 
that is promised in the record, and that was 


120 THE DOCTRINE OF 


possessed by believers of the age when it was 
spoken. The Christian knows therefore that it 
is the same Spirit and the same truth that existed 
in the days of the apostles, because the same 
effects are produced in him, by the same cause, 
which were produced in them. The promise 
of light, comfort, strength, by the Spirit is ful- 
filled; and he can no more doubt the truth of 
the Christian religion, than he could doubt the 
word of a traveler, who told him of a spring 
by the way-side after he had himself found it 
as described, and tasted the qualities of the 
water, which refreshed and strengthened him, 
as it had others. : 

This is the assurance of Paul, when he says, 
‘¢The Holy Ghost also is witness for us.”* He 
predicated his statement, as the passage shows, 
upon the promise given in the Old Testament, 
that in the time of Christ the “law should be 
written in the heart.” This was fultilled in 
him by the Spirit, and therefore he knew, by 
the highest of all evidence, that both the Old 
Testament promises and the New Testament 


* Heb. x. 15. 


THE HOLY SPIRIT. 121 


experience were from God. The one was the 
counterpart of the other. 

Many persons, not apprehending the nature 
of the infallible evidence for spiritual religion, 
ask, Why does not God give us now the same 
miraculous testimony to the truth of revelation 
that He gave to His ancient people? We have 
better testimony than this: — The presence of 
Christ by His Spirit is better evidence than was 
His presence by the pillar of cloud and fire. 
The one was better adapted to the age of 
infancy and discipline—the other is adapted 
to the age of manhood and reason. In the one 
Christ was present to the sense—in the other 
He is present to the soul. The Shekinah 
which shone through the veil of Moses, now 
shines unveiled into the hearts of believers, 
giving them the “light of the knowledge of 
God in the face of Christ Jesus.” 

The conscious testimony of the Holy Spirit 
is the only satisfactory evidence of faith in 
Christ.* The external evidence of the truth of 
Christianity may convince the intelligence of 
some men that the system has historical valid- 


* See Appendix G,— Bishop TayLor’s TESTIMONY. 


122 THE DOCTRINE OF 


ity. The use of such evidence is proper in its 
place; and in the hands of those who under- 
stand its place and its comparative value it may 
be used with profit to others. But some have 
written on the evidences of Christianity that 
knew nothing themselves of the higher testi- 
mony. And many have believed the history 
of “God manifest in the flesh,’ who never 
possessed the inward testimony produced by 
the “faith which works by love and purifies 
the heart.”* Such men may discuss, with 
much learning and intellectual acumen, the 
dogma of theological systems: but it is written 
(1 Cor. xii. 8), and will be true for ever, that 
‘*no man can say Jesus is the Christ but by the 
Holy Ghost.” 

This view of the place and comparative 
value of miraculous and spiritual testimony is 


* The Spirit was not promised to testify of the canon of 
the Old Testament, or the Hagiography, or histories of 
Old Testament times. It testifies of the Old Testament 
system as introductory, and hence immature both in pre- 
cept and example. Its promised “conviction of sin” is in 
view of Christ, and it ‘takes of the things that belong to 
Christ and shows them to the believer,” and to the believer 
only. 


THE HOLY SPIRIT. 1238 


recognized by the Saviour. Before the advent 
of the Spirit, and while Jesus was yet with 
them, He urged His disciples, and likewise the 
Jews, to believe that the Father was in Him, 
and He in the Father, for the works’ sake 
which He did. Before the day of Pentecost, 
miracles were the best evidence that men had 
of the divinity of Christ. And down to this 
day, with unregenerate minds, and Christians 
in the Old Testament or John Baptist state, 
miracles are still the best testimony which such 
possess. But at the same time that Christ 
appealed to His miracles as evidence of His 
commission from Heaven, He promised to His 
disciples more satisfactory testimony —a. testi- 
mony which the world did not and could not 
receive. John xiv. 11— 26, —“ He that loveth 
me shall be loved of my Father, and I will 
love him, and will manifest myself to him.” 
“At that day ye shall know that I am in the 
Lather, and ye in me, and I in you.” 


§ 41.— The nature of the Spirit’s witness. 


The visitations of the Spirit are with the 
inner life of the soul. They beget a sense of 


124 THE DOCTRINE OF 


sonship in the believing mind. The renewed 
man is willing to obey and be treated as a 
servant, but he is received and endowed with 
the spirit and privileges of a son. In regener- 
ation the mind passes, as the Church has done, 
through the legal into the spiritual dispensa- 
tion. All the demands of conscience are 
obeyed better than before, but the impulse to 
will and to do is born in the heart. The Old 
Testament servant becomes a New Testament 
son. ‘Our Father” is the proper designation 
of God under the new dispensation. But it is 
a designation specially appropriate to those in 
whose minds the law of love is fulfilled. 
“They that are led by the Spirit of God, they 
are the sons of God.” Hence Paul, in speak- 
ing of the obedience he once offered, and that 
which he then enjoyed, says (Rom. viii. 15, 16), 
“For we have not received the spirit of bond- 
age again to fear; but we have received the 
Spirit of adoption, whereby we cry, Abba, 
Father, — the Spirit itself bearing witness with 
our spirit, that we are the sons of God.” 

Of this condition of sonship, as of all other 
Christian graces and glories, Jesus Christ Him- 


THE HOLY SPIRIT. 125 


self is the example and the type. From Him, 
by the Spirit, believers receive into their hearts 
the Christian virtues—‘“ grace for grace.” 
Each lineament of His character is impressed 
upon them in proportion to their faith. So 
that the devout, tender, and submissive spirit 
manifested by Christ toward the Father, is 
reproduced in believers “by the Spirit of 
Christ which dwelleth in them.” Gal. iv. 6,— 
“For God hath sent forth the Spirit of his Son 
_ into their hearts, crying, Abba, Father.” 


— § 42.— The influence of the Spirit upon the 
Faculties of the mind separately considered. 


The Spirit of Christ does not work in con- 
travention of the normal exercise of the mental 
powers. On the contrary, it works in harmony 
with all the laws of mind. Its influence is to 
exhilarate and exercise the mental faculties 
joyfully and energetically. The things which 
Christ had spoken were brought to the memory 
of the disciples, but this was done evidently 
according to the law of suggestion. The dif- 
ferent evangelists in communicating the same 
truth connect it sometimes with one incident, 


126 THE DOCTRINE OF 


and sometimes with another; each recording 
the event as suggested by the circumstance 
which most affected him, and each presenting 
it in language in keeping with his natural tem- 
perament, and with the degree of his mental 
culture.* One evangelist associates events 
topically, another logically, and another spirit- 
ually; but still in all the memory furnishes the 
same truth, characterized by the diverse advan- 
tages and mental peculiarities of the writers. 
A spiritual mind is one awakened to life and 
interest in spiritual things. To the Christian 
preacher especially, this heart-interest in the 
gospel is an essential qualification. The affec- 


* When Bible orators speak of the excellence of Revela- 
tion, as consisting in the wonderful sublimity of language 
and wonderful excellence of precept found in the Old and 
New Testament, they no doubt ought to be commended . 
for their well-meant efforts. But it is certain that literary 
style in any other sense than as a specimen of the usus 
loqguendi of the age, was not designed to be an evidence of 
inspiration. If literary excellence were the criterion of 
judgment, it would be difficult for well-informed Chris- 
tians to undertake the proof of Divine inspiration. Even 
if the precepts of the Bible were its chief excellence the 
evidence would be different from what it really is. The 


example and precepts of Christ are perfect and ultimate. 


THE HOLY SPIRIT. 127 


tions, awakened by faith, will start the law of 
suggestion, and thus give parallel texts to the 
memory, and freshness of illustration to 
impress the thought. Every true minister 
uuderstands and appreciates this fact, and 
every audience, without knowing why, feels it. 
As a man pleading for his child will find 
words, and be impressive in tone and gesture, 
so a believing mind will be aided, and will 
communicate of its animus to those who hear. 

EKarnestness, love, and other qualities of 
thought which characterize true gospel ser- 
vices, are mere affectation in some pulpits. Men 
are conscious of what their profession requires, 
and perhaps from a laudable but heartless sense 
‘Thou shalt love God with all thy heart and all thy 
might, and thy neighbor as thyself.” There can be noth- 
ing purer nor higher than this. Any thing else would be 
wrong. If God were to give another religion it would 
necessarily be a worse one, because it could not be better. 
But the POWER of the gosfel is its glory. The strength 
imparted by the Spirit through the conscience and the 
heart to obey Christ as a personal Saviour, is its vital 
excellence. The disposition to do the good that we know 
is the great want of the soul. Ths want ts supplied by 
Jaith in Christ. The precept enlightens. THe Spirit 
GIVES LIFE. 


128 THE DOCTRINE OF 


of propriety assume the adapted manner. But 
such preachers do not “ speak as of the ability 
that God giveth, that God in all things may be 
glorified.”* They speak as of themselves; 
and the false fire upon the altar is a proper 
emblem of their service. ‘Out of the abund- 
ance of the heart the mouth speaketh;” and 
when atrue minister has carefully and prayer- 
fully prepared a discourse, forgetting himself 
and shaping it under the motive to do good, if 
the manuscript be not so closed as to prevent 
it, he will get from the impulse within him aids 
and suggestions which will greatly add to the 
impression of his teaching.+ 

It may be that the mind that is naturally 
impulsive and sanguine, as it is, in itself, more 
liable to mistakes, is likewise, from its temper- 
ament, more susceptible of aid than others. 
Such were the minds of Peter, Luther, Whit- 
field, and Finney. There are some men who 
are so careful lest they should do evil that they 
never do much good — so careful to avoid error 


* a Petstvis1rt 
t See on this general subject the excellent book of W. 
Arthur, M.A., entitled “ The Tongue of Fire.” 


THE HOLY SPIRIT. 129 


that they fail to exhibit truth. Some prepare a 
sermon with the selfish thought in their minds, 
What effect will this presentation have upon ME ™ 
the estimation of the audience? Some close a 
manuscript in such form that there is no 
place for the Holy Spirit to put in a suggestion. 
Hence a fervent, sincere, believing mind will 
most frequently be aided; and even the blun- 
ders to which it is liable will often be overruled 
for good;— for good, both to humble the 
speaker and to benefit the hearer. It is diffi- 
cult, however, to discriminate between the line 
of selfish caution and sinful presumption. God 
alone, not man, is judge. 

The promise to the apostles that they would 
be aided without forethought related only to 
exigencies, and ought not to be claimed for the 
formal, routine preaching of our age. But, in 
every age, spiritual aid to prepare and to speak 
is, without doubt, granted to all evangelists 
who have a true faith, and who seek to accom- 
plish the end for which the Holy Spirit gives 
strength to the soul:—the great end of all 
Christian effort,—to glorify God by doing 
good to men. 

6* 


130 TUE DOCTRINE OF 


But while the Spirit thus operates in accord- 
ance with the conformation of the mind, there 
are exceptional cases where abnormal confor- 
mation interferes with symmetrical religious 
development. There are minds in which cer- 
tain powers or susceptibilities are dwarfed or 
perverted. The susceptibility of hope, for 
instance, may be over-active, or it may be 
almost wanting. In such cases, without a 
miracle, a full and perfect development of reli- 
gious life is not possible. A phlegmatic tem- 
perament will not be likely to express itself in 
sanguine appeals. Grace may compensate for 
want in one direction by strength in another, 
but it will not equalize the development. 
But notwithstanding these diversities, there 
are two qualities, or powers, to which faith 
will always give vitality and position. In all 
cases, however defective may be some of the 
intellectual powers, the conscience will be 
enthroned and the affections will receive new 
life; and these moral powers, raised by faith 
to headship in the soul,* will determine the 


* See Chalmers’ Bridgewater Treatise on the Supremacy 


_ of Conscience. 


THE HOLY SPIRIT 131 


strength of the motive,* and give impulse to 
the will. Righteousness and the love of God 
will be in the ascendant. There will be dif- 
ferent phases of manifestation; and fruits will 
be matured in different degrees of abundance, 
and of different qualities —still in the life of 
the true Christian conscience and love will 
rule; and the fruits of the Spirit, borne on all 
the branches united to Christ, will be ‘love, 
joy, peace, long-suffering, gentleness, good- 
ness, faith, meekness, temperance.” These the 
soul will taste in its own susceptibility, and 
will thus be made to partake of the fruit of 
the “Tree of Life, which groweth in the midst 
of the Paradise of God.” 


§ 43.— The duty of prayer annexed to the doc- 
trine of the Spirit. 


The gift of the Spirit of Truth, as we have 
noticed, is the promise of the Father—the 
promise of Christ—the great promise of the 
New Testament Dispensation. The believer 
is not only invited to ask for this offered bless- 


* The power of motive-truth depends upon the state of 
mind upon which it operates, 


132 THE DOCTRINE OF 


ing, but he is apparently entreatea by the 
author of all mercies to seek for that spiritual 
presence of Christ which is, in itself, an answer 
to all prayer. ‘Seek, and ye shall find ;” 
‘“‘ Ask, and it shall be given unto you.” We 
are taught that the Divine Father is more will- 
ing to give the Holy Spirit to His children who 
ask Him than earthly parents are to give good 
gifts to their offspring. And annexed to this 
promise there is the assurance that the blessing 
granted shall not be such as to mock the sup- 
pliant; but that it will be a satisfactory supply 
of his spiritual wants. ‘Ifa child ask bread, 
will a parent give him a stone?” something 
that will mock, but: not satisfy his want! 
Even so, the Father in Heaven will grant a 
satisfying supply for the spiritual wants of those 
who ask Him. ; 

Such is the plentitude of the promise to the 
children of God. And they are encouraged 
to seek spiritual blessings, not only for them- 
selves, but in answer to their persevering sup- 
plication, blessings are promised To THEM, for 
others, and they are constituted the mediums 
through which spiritual mercies are communi- 


THE HOLY SPIRIT. fos 


cated to those who have not tasted of the 
bread of life,* and for whom they make sup- 
plication. 


§ 44.— The condition upon which the influence 
of the Holy Spirit ts granted. 


It is not every form of prayer that is 
answered by a blessing. It is (James v. 16), 
‘““The effectual fervent prayer of the righteous 
man that availeth much.” Some things are 
required in the character of the suppliant, and 
some things in the quality of the prayer. The 
sum of these requirements, as to character, is 
that the suppliant should live up to his know- 
ledge of duty. We must not refuse to use the 
light and strength which we possess, while we 
pray for more light-and aid from above. 

The golden rule is a deduction of the reason, 
as well as a precept of revelation.f We know 
by experience what we desire others should or 
should not do to us, hence we know what we 


; * See Luke xi. 5 — 13. 


¢ Confucius announced this rule in ‘words the import 
of which is precisely the same as that Nbc S in the lan- 


ovaee of ae 


134 THE DOCTRINE OF 


ought to do to them. In Matthew vii. 11, 12, 
the Saviour’s promise of the Spirit is imme- 
diately conjoined with this rule of righteous- 
ness. He says, “If ye, being evil, know how 
to give good gifts unto your children, how 
much more shall your Father which is in 
Heaven give good gifts to them that ask 
Him?” ‘“ Therefore, all things whatsoever ye 
would that men should do unto you, do ye 
even so unto them.”” The Christian, therefore, 
who labors to practice this rule, comes accept- 
ably to the Father for the aid of the promised 
Spirit. 

The Apostle Paul gives the same truth and 
the same connection in another form of words 
(Phil. iii. 14, 15),— “I press toward the mark 
for the prize of the high calling of God in 
Christ Jesus. ‘Let us therefore, as many as be 
perfect, be thus minded: and if in any thing ye 
be otherwise minded, God will reveal even this 
unto you.” That is, if in the discharge of 
Christian duty you use all the strength at 
present granted, God will aid you in regard 
to other things which you may desire. And 
this promise of increase, when the measure of 


THE HOLY SPIRIT. 139 


ability is complied with, relates not only to 
duty but to doctrine. John vii. 17, —“If any 
man will do his will, he shall know of the doc- 
trine whether it be of God.” 

The Apostle John gives the specific sense 
(1 John iii. 21, 22),—‘* Beloved, if our heart 
condemn us not, then have we confidence 
toward God. And whatsoever we ask we receive 
of Him, BECAUSE WE KEEP His COMMANDMENTS, 
AND DO THOSE THINGS WHICH ARE PLEASING IN 
Hits staut.” That is, in order to receive an 
answer to prayer for promised blessings, we 
must be living, so far as we have ability, in the 
discharge of all duties that we know are pleas- 
ing to God. It is mockery to pray, as some 
do, for guidance and strength, while they are 
not obedient so far as they have knowledge and 
ability. It is the same thing as refusing to use 
the ability granted us, while yet we ask for 
more. 

If the Scriptures make any thing plain, it is 
that good works, as of the ability that God giveth, 
are required in order that prayer may be answered. 
In the parable of Jesus, he who had the one 
talent committed to him was a servant who 


136 THE DOCTRINE OF 


professed to fear and obey his master. - He 
was not one of the rebellious citizens who 
hated their Lord and opposed His government. 
And while thus refusing to exercise his ability 
in the use of the talent committed to him, he 
not only failed of a present blessing by an 
increase of his talent arising from the use of 
it, but he secured for himself merited penalty. 
His soul was not slain as the rebellious citizen, 
but it was darkened, and possessed with regret- 
ful exercises.* 


* See Luke xix. 11—27.—A penalty is affixed to the 
non-use of our faculties and abilities, both in nature and 
grace. The man who, like the Fakir in India, refuses ‘o 
use his arm, will lose ability to use it. The man who 
refuses to use his moral faculties in the service of God, 
will lose moral strength in the faculty which is not exer- 
cised. All our faculties gain strength by exercise, and 
lose strength by non-use. The unprofitable servant in the 
parable professed to know the character, and to fear the 
frown, of his master. He knew his master had power to 
do as he pleased, and did not need his service; and seeing 
he was so sovereign, he did not himself know what to do 
with the talent intrusted to him. So he kept it very care- 
fully (had very careful habits, and did not abuse _ his 
moral powers in any way), and returned it in good condi- 


tion to Him who gave it. Such a professed servant of 


THE HOLY SPIRIT. 137 


Suppose that God should grant the Holy 
Spirit in answer to prayer, without the condi- 
tion that the servant should use the ability 
already possessed; the answer would, in such 
case, mislead the suppliant and tend to licen- 
tiousness. The fact that God had given peace 
and love where there was pride and prejudice 
and disobedience (if such a thing were possi- 
ble — which it is not), would lead the suppliant 
to believe that God was pleased with him while 
he possessed a wrong state of heart, and was 
not letting the light he already possessed shine, 
according to the commandment. Thus man 
would be deceived and injured, and God would 
be dishonored. The best Christians sometimes 
feel the weakness of their strength and of their 


Christ, we are taught, will hereafter be cast out into moral 
darkness, where he will be filled with compunction in 
view of his indolence and folly. The enemies of Christ 
who refuse to have Him reign over them, are brought out 
and slain before Him. The unprofitable servant suffers 
loss, exclusion, and remorse. The rebels are destroyed. 

Let unprofitable servants, whose names are legion, 
notice the specific difference between the reward of the 
profitable servant, the doom of the unprofitable, and the 
destruction of the rebellious citizen. 


138 THE DOCTRINE OF 


faith, but they know the will of God and can 
obey with a prayerful, dependent, and perse- 
vering spirit; and while doing the work of a 
servant, if they do it for Christ’s sake, God 
will recognize them as a son. When compar- 
ing themselves with Christ, all Christians will 
see imperfection in their obedience — but they ~ 
will be conscious of an obedient spirit, and 
trust in Christ’s mercy, and this is the true 
Christian consciousness in light or darkness. 

To the young convert whose heart is puri- 
fied, and whose knowledge is yet limited, the 
privilege of the newly born may be given. The 
Good Shepherd may take the lamb in His arms, 
and bear it for a time in his bosom; but He 
will set it down in order that it may gain 
strength by exercise. So the young Christian 
must learn to’ talk, and walk, and work. He 
may lean on Christ’s strength, but he must 
exercise his faculties in active service; and 
refusing to do this he will fail in fruitfulness, 
and fail of the favor of God in answer to 
prayer. 

The requirement of reason and of Scripture, 
in regard to the instructed Christian in order to 


THE HOLY SPIRIT. 139 


communion with God, is that he should live so 
that his conscience does not condemn him for 
neglecting known duty. 1 John iii. 19— 22,— 
‘“‘ Hereby we know that we are of the truth, 
and shall assure our hearts before him. For if 
our conscience condemn us, God is greater than 
our conscience, and knoweth all things. Be- 
loved, if our conscience condemn us not, then 
have we confidence toward God. And whatso- 
ever we ask, we receive of him, BECAUSE WE KEEP 
HIS COMMANDMENTS, AND DO THE THINGS THAT 
ARE PLEASING IN HIS sigut.” This is explicit. 
No one but ane formal worshiper can fail to 
understand. ; 


§ 45.—Availing prayer is offered to G'od in the 
name of Christ. 


The Redeemer, in His last words with His 
disciples, speaking of His departure from them, 
and the new views which would be attained, and 
the new duties which would supervene after 
Ifis ascension, says (John xvi. 23, 24), “In that 
day [after I shall have fully revealed the Father 
and ascended to His bosom] ye shall ask me 
nothing. Verily, verily, I say unto you, What- 


140 THE DOCTRINE OF 


soever ye shall ask the Father in my name, he 
will give it you. Hitherto ye have asked 
nothing in my name: ask, and receive, that 
your joy may be full.” 

When we ask for spiritual blessings, viewing 
the Father’s character as revealed in Christ, 
“the Father is glorified in the Son.” This is 
the import of this and other parallel passages.* 
To ask the Father in the name of Christ, is to 
ask Him in the character which the work of 
Christ has given Him. He is thus glorified in 
the name, or in the character, which He has 
revealed in Christ. If God’s character were 
not viewed through Christ, we would not be 
regarding His moral excellences and his rela- 
tions to ourselves as they really exist under the 
New Testament dispensation. God is as good 
as the sacrifice of Christ reveals Him to be. To 
know Him, therefore, as He is, to worship in 
the light of His true character, we must ask in 
the name of Jesus; that is, adoring the Divine 
Being as revealed in the Mediator. 

Before the crucifixion and the advent of the 
Spirit the disciples had made supplication in 


* See Philosophy of Plan of Salvation, chap. xvii. 


THE HOLY SPIRIT. 141 


the name of Jehovah —the name by which the 
attributes of God were imperfectly revealed in 
the Old Testament dispensation ; but when the 
Spirit led them to see the Father in Christ, 
then, and not till then, Christ’s name was asso- 
ciated in all their addresses to the Supreme 
Being.* Heb. xiii. 20, 21,—“ Now the God of 
peace, that brought again from the dead our 
Lord Jesus Christ, that great shepherd of the 
sheep, through the blood of the everlasting cove- 
nant, make you perfect in every good work to 
do his will, working in you that which is well 
pleasing in his sight, through Jesus Christ; to 
whom be glory for ever and ever. Amen.” 


* A true faith in Christ implies both the impulse of love 
and the guidance of truth, Many have faith in Christ as a 
Saviour, who misapprehend, or are ignorant of, His will in 
regard to duty. They pray not in submission, but for 
strength to do what is contrary to the will of God. They 
have zeal without knowledge. To hear their prayer would 
be to grant them strength to misdirect their efforts. Their 
prayer may be answered; but not in the manner they 
desire. But those who “wddde ix Christ by faith, and in 
whom 4s words abide as guidance, may ask what they will, 
and it shall be done unto them.”—John xv. 4. 


142 THE DOCTRINE OF 


§ 46.—The sum of preceding sections. 

The sum of preceding thoughts on this sub- 
ject is, that prayer for the blessing of the Spirit, 
when we are not living up to our light, nor 
making an effort to do so, is mockery. Suppli- 
cation for the Spirit’s guidance, when we are at 
the same time unwilling to be made the hum- 
ble, obedient, self-denying Christians which we 
know the Spirit would make us, is hypocrisy. 
But to those who receive the words of Christ 
and are obedient to them in heart—to such as 
endeavor, according to their ability, to exem- 
plify the Spirit and follow the example of the 
Great Teacher, the Comforter is promised, and 
the promise will never fail while the truth and 
mercy of God endure. 

And when the Comforter comes, He not only 
brings a blessing to the soul of the suppliant, 
but He endues him with a blessing for the sub- 
jects of his prayers. Not that impenitent men 
will be converted when the believer makes per- 
sistent supplication for them; but, if they have 
not sinned beyond recovery, the Divine Spirit 
will visit those for whom such supplication is 
offered, and by some fact of providence, or of 
revelation, such minds will be impressed and 


THE HOLY SPIRIT. 143 


invited to consider subjects connected with their 
spiritual condition here, and their spiritual well- 
being hereafter. 

Thus the company of obedient Christians are 
made “partakers of the Divine nature,” and 
become the living mediums by which the mercy 
of Heaven is conveyed through the earth. 
They are appointed “ a holy priesthood, to offer 
up spiritual sacrifices, acceptable to God, 
through Jesus Christ.” Under the Old Testa- 
ment the company of priests made intercession, 
“with sacrifice, day by day, which could not 
make them which did the service perfect as por- 
taining to the conscience.” Under the new and 
perfect dispensation, every believer is appointed 
an intercessor. For them the sacrifice of Christ 
is always offered—“ offered once for all by the 
Kternal Spirit.” Whoever believes and obeys 
Christ receives the Spirit; his work for the 
good of men will then be availing, and his 
prayers will be answered,—for He is constituted 
“Ca king and priest unto God, and he shall reign 
in the new heavens and new earth, in which 
dwelleth righteousness.”* 


* Rev. v. 10.—See Appendix H,—CoNNECTION BETWEEN 
TRUTH, PROVIDENCE, AND PRAYER. 


CHAPTER VII. 


THE WORK OF THE HOLY SPIRIT WITH THE MINDS 
OF THE IMPENITENT. 


Tur Holy Spirit being given to believers, as 
in the preceding chapter, and they exercising 
themselves as laborers and intercessors for the 
sinful and the needy, then the Divine influence 
will follow their thought, or will otherwise 
reach the minds of those for whom they make 
supplication; and such minds will (unless unu- 
sual obstacles prevent) be led to think of God, 
of sin, and of duty. Wherever there is effort 
and prayer for the glory of God in the good of 
men, such supplication and effort produce effect 
in some direction, and upon some person or 
persons; usually, as we have said, upon those 
for whom the supplication is offered. Such per- 
sons may not always be converted; they may 
resist unto death. It may not be known to 


THE DOCTRINE OF THE HOLY Spirit. 145 


others that their minds are exercised at all 
upon the subject of their sinfulness; they may 
not know it themselves. Their thought will 
seem to them natural; and they will attribute 
it to no unusual cause. The Spirit works in 
harmony with the laws of mind. Yet all this 
does not militate against the fact that the prayer 
of the obedient believer does produce results. . 
When spiritual power is in the soul of the sup- 
pliant, and his prayer is perseveringly offered 
for the glory of God, it is as certainly efficient 
as any of the forces of nature. Prayer is pro- 
bably one of the moral forces of the spiritual 
world.* 

The result of prayer may sometimes be judg- 
ment mingled with mercies. The spiritual 
good may begin in some affliction or temporal 
calamity falling upon a person or a family; 
some providence needful to produce reflection, 
or to abate the power of the prince of this 
world over the soul; but however it begins or 
advances, where the true Church prays, the 
Spirit does a work of judgment and mercy, by 
providence and by truth. The believer will be 


* See Appendix I —Is pRAYER A MORAL FORCE? 


146 | THE DOCTRINE OF 

strengthened, the impenitent awakened, and 
God will be glorified. If those who are, in such 
circumstances, enlightened by truth, and “made 
partakers of the heavenly gift,” yield their heart 
and life to Christ, they will become sons of God, 
and will receive the guidance through life of 
the Pastor and Bishop of the soul. But if, 
‘ being enlightened, they wickedly resist, occur- 
rences will take place in the seeming natural 
course of events which will induce scepticism, 
or in some other way render it more difficult 
for them ever after to become reconciled to 
God.* 


§ 47.—Specific work of the Spirit in impenitent 
minds. 


We come now to notice the work of the Holy 
Spirit upon the unrenewed mind. The follow- 
ing is the succinct scriptural statement. 

John xvi. 8—11,—“* When the Comforter is 
come, he will reprove the world of sin, and of 
righteousness, and of judgment: Of sin, because 
they believe not on me; Of righteousness, be- 
cause I go to the Father, and ye see me no 


* Heb. vi. 4—. 


ar 


: THE HOLY SPIRIT. 147 


more; Of judgment, because the prince of this 


world is judged.” 


The teaching of this passage, it will be seen, 
is in precise accordance with what has been 
shown elsewhere to be the only process by which 
man can advance from lower to higher degrees 
of moral culture and moral character. In order 
to unity, we will, in this place recapitulate briefly 
the statement of those mental necessities* which 
are met by the Spirit and the truth, as set forth 
in the above passage. 


(1.) ‘He will convict the world of sin.” 

It has been shown that there must be a sense 
of man’s guilt and danger existing in the mind 
before there can be gratitude and love to the 
being who removes. the guilt and rescues from 
the danger. It has likewise been shown that 
conviction of sin is a necessary prerequisite to 
repentance. A man can not conscientiously 
turn from evil until he sees and feels that it is 
evil. To suppose that any one will for unsel- 

* To the thoughtful there is the highest evidence of the 
divinity of the New Testament, seen in the harmony of its 


principles and methods with the laws and necessities of the 


human mind. 


148 THE DOCTRINE OF : 


fish reasons turn from a course of life which he 
does not first feel to be wrong, is to suppose an 
ubsurdity. Hence the necessity of the Spirit’s 
first impression, as stated in the words of Christ, 
‘“‘ He will convict the world of sin.” 

But the same truth would not be adapted to 
convince all classes of men that they were sin- 
ners. Some men are least guilty of sins which 
are the greatest in the case of others. In order 
therefore to convince any particular class of 
men of their sinfulness, those facts must be 
alleged which are adapted to awaken in the 
soul a sense of personal guilt. In the days of 
the apostles the Gentiles could not be convicted 
of sin for rejecting and crucifying Christ; but 
in the case of the Jews their views in regard to 
the Messiah were such, that nothing in the 
whole catalogue of crime would be adapted to 
convict them of sin so deeply as the thought 
that Jesus, whom they had crucified, was the 
Messiah. 

On the contrary, the heathen, upon whom 
there was no guilt in regard to the rejection of 
Christ, would be convicted of sin by such reve- 
lations of the holiness of God, and the obliga- 


THE HOLY SPIRIT. — 149 


tion of the moral law, as would condemn their 
idolatries, impurities, and crimes. But in all 
cases, it was truth as taught by Christ, and judg- 
ment as administered by Christ,* which the apos- 
tles presented in order to convince the world 
of sin. 

We need not cite instances to show that this 
was the general order of apostolic proceeding. 
That quality of truth was used which was 
adapted to the circumstances and moral attain- 
ment of those whom they addressed. The Jews 
were charged with sin in rejecting Christ. The 
Gentiles were instructed concerning the true 
God, the true duty, and the folly and sin of 
their idolatries; while every where Christ cru- 
cified was presented to the penitent sinner as 
the object of faith, the source of pardon, and 
the hope of glory. 


(2.) “He shall convince the world of right- 
eousness, because I go to the Father, and ye 
see me no more.” 


But it requires something more than truth ; 
something more even than acknowledged and 


* Acts Xvii. 31. 


150 THE DOCTRINE OF 


adapted truth, to make men feel that they are 
sinners in the sight of God. The Maker, as we 
have noticed,-has so constituted the conscience 
that it will enforce no truth upon the will unless 
there is a sense of God’s authority in it. Jesus 
himself taught that His truth would not have 
full spiritual efficacy until after His resurrection. 
By His resurrection and the advent of the 
Spirit, as we have shown, the evidence of divine 
authority would be given to His teaching. 
Then it would be empowered to affect the 
moral nature of man; to become light to the 
souls of the dark-minded, and life in the souls 
of those who believe. Hence the second im- 
pression of the Spirit by the truth,—‘ He shall 
convince the world of righteousness, because I 
go to the Father, and ye see me no more.” 
Commentators have blundered even more in 
regard to the import of this passage than they 
usually do in regard to the spiritual import of 
John’s gospel. There is no doubt but that it 
was designed to give the simple rationale of the 
process by which the authority of God was 
attached to the life and death of Christ. When 
Christ was raised from the dead and taken to 


THE HOLY SPIRIT. 151 


heaven, then the divine sanction was aflixed to 
His character and instruction, which henceforth 
became the standard of righteousness. When 
under the preaching of the apostles, impressed 
by the Holy Spirit, men came to believe in the 
ascension of Christ, as Saviour and Judge of 
men — then the righteousness of Christ became 
to them the righteousness that God required, 
and wanting which they would feel condemned 
as sinners against God, Hence, men were con- 
vinced of righteousness because God established 
Christ’s rule of righteousness by the resurrec- 
tion from the dead.* 


(3.) “He shall convict the world of judgment, 
because the prince of this world is judged.” 


Another co-existing conviction promised by 
the Spirit through the truth was that of judg- 
ment or condemnation of the selfish forms and 
deceptions of a worldly life. Men would see, 
so soon as they believed that Christ’s life was 
the life that God approved — that the prevail- 
ing spirit of the world was condemned by His 
loving and self-denying example. The selfish- 


* See Appendix L,—OLp AND NEW TESTAMENT MORALITY. 


152 THE DOCTRINE OF 


ness which dictated the factitious manners, and 
the low and base aims of worldly minds, would 
be revealed and condemned by the standard of 
living and the motive of action which Christ 
had established. This the apostles understood ; 
they taught that the gospel both revealed sin 
and condemned it. It led men both to see and 
to feel the evil of the world. Eph. v. 18,—“All 
things that are reproved are made manifest by the 
light: for whatsoever doth make manifest is light.’’* 


* About the time that Paul wrote the passage from 
which this quotation is taken, describing the moral cor- 
ruption which prevailed in the city of Ephesus, Pliny, one 
of the wisest and most refined men of his age, speaks of 
the same city as ‘‘one of the luminaries of Asia.” The 
one considered her as full of light, the other looked upon 
her as full of darkness. Both views were true, according 
to the standard by which the writers formed their judg- 
ment. Pliny saw her as the seat of the highest civilization 
that a people without revelation had attained. But in 
Paul’s mind their impure and immoral deeds were made 
manifest,— the false external of this world was judged. 
Underneath the glare of vainglory he saw moral corrup- 
tion. She was ‘a whited sepulchre, full of dead men’s 
bones.” The description, we fear, is not inapplicable in 3 
moral sense to Paris, New York, New Orleans, Chicago, 
and some other cities both of the old and the new world. 


If an angel were to visit the resorts of fashion and wealth, 


THE HOLY SPIRIT. 153 


In the light of the gospel the evil was seen, and 
by the impression of the Spirit the evil was felt. 
Thus, in the minds of the sanctified, the ruling 
spirit of the world was condemned, “ the prince 
of this world was judged.” 


§ 48.—The promised convictions of the Spirit 
experienced by those who hear the gospel under 
spiritual impression. 


It has been, in every age since the gospel 
was first proclaimed, verified in the experience 
of tens of thousands, that the subjective effects 
which Christ promised by his Spirit have been 
produced. Setting aside instances of sympa- 
thetic emotion, which do not arise from a sense 
of heart-guiltiness, and looking charitably upon 
other movements which may have been pro- 
duced by sectarian rather than sacred zeal; 
apart from all such cases, there are multitudes 
of persons that have felt the convicting power 
of truth, when that truth has been presented 
in the presence of Christians whose minds were 


he would frequently see, under the tinsel which opulence 
furnishes, the corrupt, sensuous, and selfish motives which 


renders the soul a *‘ cage of unclean birds.” 
“ks 


154 THE DOCTRINE OF 


exercised by faith and prayer. Many have in 
such circumstances been awakened to see the 
evil of sin, and to realize the claims of God 
upon them, with a degree of interest that they 
never felt before.* The three co-existing im- 
pressions — sin, righteousness, and judgment,— 
promised as the work of the Spirit through the 
truth, have been produced in their minds, If 
we converse with friends who are spiritually 
interested in religious truth, in some respects 
we may find their exercises different. Some 
do not feel that in any one particular they have 
been great transgressors. Many are troubled 
that they do not feel more the guilt of their 
sins. But notwithstanding diversity of views 
in regard to their own difficulties and deserts, 
there is always ¢he same consciousness of the three- 
fold impression, — SIN, RIGHTEOUSNESS, JUDG- 
MENT. 


* The writer has seen in two instances respectable busi- 
ness men, from New York city, rise, exercised by a deep 
sense of sin, to ask the prayers of a congregation in a dis- 
tant town, after hearing a single sermon, where they knew 
no one present, and no one knew them until subsequent 
inquiry. No word was said, and no prayer uttered except 


the ordinary service of the Sabbath. 


THE HOLY SPIRIT. 155 


Ask any one of them if they feel that their 
heart is hard and sinful? Oh yes, they will 
say, they sce that, but they do not feel it as 
they ought. Ask them if they have seen their 
thoughts to be selfish and evil in the sight of 
God? Oh yes, they have seen that; and have 
tried to control their thoughts, and make them- 
selves better, but have failed. They know 
they will often tell you, that their heart is in a 
wrong state, and that they do not feel willing 
to do the will of Christ. By such statements 
concerning their exercises it will be apparent 
to enlightened minds, although it may not be 
to themselves, that they are convinced of sin; 
some more deeply than others; but still the 
consciousness, in kind, is the same. They cee 
the evil of sin, and feel it to some extent. The 
“T” of the mind, which sees the thought, is 
convicted and is opposing selfish exercises and 
wrong propensities. Like Paul, in the Phari- 
see state, such persons ‘consent unto the law 
that it is good; but when they would do good 
evil is present with them.” 

The second impression also, a sense of right- 
eousness, is found in their mind. It is the 


156 THE DOCTRINE OF 


perception “ that the law is good” that enables 
them to feel the evil of their heart. They 
consent to the law, and yet find in themselves 
a want of conformity to it. They have begun 
to read the Scriptures and to study righteous- 
ness as it is revealed there; and they approve 
it. They may have had speculative ideas of 
sin before, and compunction for wrong doing 
towards others; this all persons who possess a 
natural conscience will sometimes experience. 
But now they feel—as did David —that they 
have “ sinned against G'od, and done the evil in His 
sight.’* Their conscience accuses them of in- 
gratitude and disobedience toward their Divine 
Benefactor. The truth of Scripture has now 
for them a sense of God in it; and in its light 
they judge of their past life and their present 
duty. 

And, finally, an awakened mind feels, in a 
sense difficult to express, that the forms and 
professions of the world are hollow and selfish. 
And at this point the issue between Christ and 
Belial for ascendancy in the soul is usually 
made. The ties of companionship and the 


* Ps, li. 4. 


THE HOLY SPIRIT. 157 


power of worldly habits and associations are 
strong — so strong, that many who see the dan- 
ger, and desire a better life, have not sufficient 
of principle and purpose to emancipate them- 
selves from a service which their awakened 
conscience condemns. Some look up, and 
under the impulse of the Spirit, struggle to 
enter in at the strait gate; while others of 
more feeble purpose, and less moral principle, 
“‘ desire — seek to enter in, but are not able.” 

Thus the three-fold conviction of the Spirit 
is distinct, notwithstanding the varied exercises 
caused by different temperaments, histories, 
degrees of knowledge and degrees of sin. In 
the case of all adult persons who have lived a 
selfish life antecedent to conversion, there will 
be found in their minds the three co-existing 
impressions —sin, righteousness, judgment — 
in the sense above described. 


§ 49.—The awakening of the lost sinner, and his 
return to God, as illustrated by the Lord Jesus. 


The parable of the prodigal son is a beauti- 
ful, affectionate, and striking illustration of the 
convicted consciousness, and the state of mind 


158 


THE DOCTRINE OF 


in which a lost sinner returns to God. ‘Fhat 


the parallel may be more distinct, we will pre- 


sent the figure and its fact in opposite columns. 


The prodigal takes his 
portion of goods and leaves 
home to follow his own will 
and seek his own happiness 


in a far off country. 


The wandering son, hav- 
ing wasted his substance, is 
sent to feed swine, and is 
willing to live on swine’s 
food. 


No man gave the prodigal, 
even of the husks he desired. 
He found no satisfying good 
in any earthly source; husks 
would not satisfy the appe- 
tite. 


Finally, through the effect 
of his experience, and by 


reflection upon his desti- 


So the son of the Divine 
Father takes the talents com- 
mitted to him, and, if nota 
believer, at the age of respon- 
sibility he departs and seeks 
his own will and his happi- 


ness in the world. 


The wandering sinner, 
having wasted his energies 
selfish 


schemes, seeks to satisfy his 


in sensual and 
soul with earthly and animal 
good. 


So the sinner tries but 
fails to make himself happy. 
He turns from one man to 
another, and from one thing 
to another, but nothing tem- 
poral will satisfy spiritual 
wants. It is as husks to the 


appetite. 


So the sinner ‘‘ comes to 
himself.” 


scious of his present unsat- 


He becomes con- 


THE HOLY SPIRIT. 


tute condition, the prodigal 
“*comes to himself,” begins 
to reflect—to realize the 
danger and want of his pres- 
He thinks of his 
father, and of the supplies 
distant 


ent state. 


and peace in his 


home, 


The prodigal, after serious 
thought, says to himself, I 
will arise—go home, and 
confess myself a sinner in 
the sight of God and my 
father, and say that I am 
unworthy to be called a son. 


The prodigal, in view of 
his past sin and his unwor- 
thiness, is willing to return 
and labor and be treated as 
a hired servant, feeling that 
his father will do right if he 
Thus he re- 


turns to obey without mak- 


obeys his will. 


ing any conditions. 


159 


isfied and sinful condition. 
He thinks of his heaveniy 
Father, and begins seriously 
to meditate upon his spirit- 
ual wants, and the supplies 


offered in the gospel. 


So the sinner purposes to 
arise and return to the home 
He feels that he 
has sinned against heaven 
and in the sight of God, and 
that he is unworthy to be 


of the soul. 


called a son, and often in 
heart-prayer confesses his 


sin. 


So the awakened sinner; 
after purposing to arise and 
go to his . Father, finally 
DOES ARISE anc goes towards 
home. He goes feeling he 
is unworthy, and asking to 
be made asa hired servant 
—not demanding the joy 
and privileges of a son, but 
willing to obey, as a humble 
penitent, and trust his Fa- 


ther without conditions. 


160 


The father sees the prodi- 
gal coming at a great dis- 
tance, and goes out to meet 
him. The distance is at first 
great, so that they are some 
time approaching each oth- 
er; but they meet, and the 
father receives the penitent 
as a son that ‘‘was lost but 


is found.” 


There was rejoicing in the 
presence of the father, and 
among the other servants, 
when the prodigal returned. 
His soiled garments were 
exchanged for clean robes, 
and a feast of social enjoy- 
ment was held to celebrate 


his arrival at home. 


The reason why the father 
of the prodigal rejoiced was, 
that his ‘‘son who was dead 
is alive again; he was lost 
but is found.” 


THE DOCTRINE OF 


So God sees the sinner at 
a great distance when he 
first begins to think of his 
sin and his duty. He goes 
out to meet him by his prov- 
And 


he who is returning, willing 


idence and his Spirit. 


to obey as a servant, is met 


and received as a son. 


So when the penitent sin- 
ner returns, ‘“‘There is joy 
in the presence of the angels 
of God.” 
the Divine Master on earth 
There is 
social joy in the Church; 
and the heart of the wan- 


The servants of 


likewise rejoice. 


derer is now purified by 
faith that works by love, 
and he puts on the garments 


of righteousness. 


So there is joy in heaven 
— because a soul dead in 
sin lives now to God, a soul 
lost to happiness and useful- 
ness, lives to glorify God 


and benefit men. 


THE HOLY SPIRIT. 161 


Thus has the great promise of the Redeemer 
been verified —in the history of the Church, 
in the experience of men, and in harmony with 
the specific illustrations of the Great Teacher 
himself. From the day of Pentecost to the 
present hour, that promise has been fulfilled in 
the sanctification of saints, and in the convic- 
tion and conversion of sinners; and the work 
will go on increasing in prevalence, purity, and 
power, until the end of the dispensation. Men 
may hate the truth and reject the witness, but 
still “the counsel of God stands sure;” and 
wherever the truth is preached, men’s destiny 
for mercy or for judgment is connected with 
the disposition they manifest towards Christ, 
who comes to them in the influence of the 
Divine Spirit. 1 John v. 10,—“ He that be- 
lieveth on the Son hath the witness in himself: 
he that believeth not God, hath made him a 
liar: because he believeth not the record that 
God gave of his Son.” 


§ 50.— The son’s life at home. 


A sense of his lost condition and faith in his 
father’s mercy brought the wanderer home. 


162 THE DOCTRINE OF 


When he has returned, faith and obedience are 
the impulse and the law of a happy home life. 
But some Christians err by supposing that the 
life of faith is a constant flow of joyful emotion. 
Sometimes joy is sought with a selfish motive, 
which opens the mind to deception, or which 
hinders the peace granted upon unconditional 
submission to the willof God. Men are so con- 
stituted that strong emotion can not be lasting; 
reaction must follow. ‘ Peace’’* is the prom- 
ise of the Saviour; and to the Christian a per- 
manent peace, hallowed by love, may be 
enjoyed. This is the believer’s privilege in 
circumstances where there can be no peace to 
those unreconciled to God. The things of the 
world with him are subservient to higher inter- 
ests, and whether circumstances be propitious 
or adverse, he is still grateful, because he 
believes that “all things work together for 
good to those who love God.” 

The eldest son in the parable had always 
been at home—had obeyed from his youth; 
and although it is affirmed that all that the 


* John xiv. 27,—‘‘ Peace I leave with you, my peace I 
give unto you.” 


THE HOLY SPIRIT. 163 


father had was his, yet he could not experience 
the extreme joy of the returned prodigal, be- 
cause the sudden change from death to life 
was no part of his experience. Yet he had 
the father’s favor, and he was the father’s heir. 
So those who from childhood obey God. 

But the prodigal son returns to obey the will 
of his father. The will of God, and not his 
own will, is the law of life with the believer. 
But while the law is obeyed as a rule of duty, 
that law is likewise an expression of the will 
and heart of his Divine Benefactor. Christian 
life is not, therefore, the service of duty under 
the impulse of conscience alone; the impulse 
of love is united with the element of conscience. 
Thus love to men, as the object of effort, and 
love to Christ, as the author of effort, distin- 
guishes the son from the servant in the life 
of faith. 

But still the will of Christ is supreme law 
with the believer. He passes from the techni- 
cal righteousness of the formalist, and the 
imputed righteousness of the dogmatist, to the 
actual righteousness of the obedient in heart. 
He can not do any thing deliberately that he 


164 THE DOCTRINE OF 


knows Christ will disapprove. At home and 
abroad, in private and in public, a true Chris- 
tian will do right—right in testimony and 
right in action. Righteousness is not a tech- 
nical but a cardinal principle of the gospel. 
John Huss, John Knox, John Bunyan, Jeremy 
Taylor, William Penn, the Wesleys, would 
neither one of them have violated his con- 
science for the gift of a kingdom. Christ’s 
righteousness made them righteous, not only 
in name but in fact. 

In all things the Christian has faith in God. 
He believes God hears prayer. He sees the 
divine hand in all the providences that come 
to pass, small and great. He knows this is a 
state of probation, and that in a world of im- 
perfection, where the good and the evil are 
mingled, the same external providence often 
befalls both classes. But he is sure nothing 
will befall him without some wise design, either 
to discipline him for some evil, or to remove 
from him some temptation; and he relies with 
perfect assurance on the promise that “all 
things work together for good to those who 
love God, to those who are the called accord- 


THE HOLY SPIRIT. 165 


ing to his purpose.” The believer’s faith trans- 
mutes adverse providences into spiritual good. 
The providence that renders the unreconciled 
more selfish, sanctifies the believing mind. 
Thus the truth he believes, the discipline he 
receives, and the duties he discharges, all com- 
bine to fit the Christian for the ‘inheritance 
of the saints in light.” And when the end 
comes, his sense of immortality is produced by 
the presence of the Holy Spirit in his soul, and 
his hope of heaven is not by reason, but by 
faith in Christ, from whom he consciously 
draws eternal life, as the branch lives by its 
union with the vine. Having “fought the 
good fight and finished his course,” he departs 
to receive the “crown of life, which God, the 
righteous Judge, will give him at that day, and 
not to him only, but to all them also that love 
his appearing.” 


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HARMONY BETWEEN GENESIS AND GEOLOGY. 


Ir the visional theory of reconciling the 
Mosaic and Geological Cosmogonies is to be 
accepted, some modifications in the views of 
harmonists, as usually propounded, ought to be 
admitted. We will propose a modification 
which we think is more in accordance with the 
text, and with the requirements of geological 
facts, than the usual exposition. 

The elements of a vision must be composed 
of the material of preceding thought — of’ ideas 
previously in the mind. Hence no idea that 
had not been conceived of in a waking state 
by the seer, could enter into the composition 
of his vision. 

Now, the multitudinous life in the primeval 
sea is implied in the statement that the life 
giving Spirit “brooded over the waters.” It is 


170 THE DOCTRINE OF 


likewise implied in the statement that “ there 
was light” before the first day. This life in 
the waters, however —in twilight, or mingled 
light and dark —had no connection with the 
future man. And as it was not an object of 
vision, no idea of it could exist in a human 
mind, and hence it would form no part of the 
panorama which passed before the mind of the 
seer. The whole paleozoic life-period, there- 
fore, ought to be excluded from the vision, and 
from the first day-period of the Creation. 
Then, in the first chapter of Genesis, the 
first day begins, not at the beginning of the 
second verse, but in the middle of the fourth. This 
division, as we shall see, both the phraseology 
and the sense of the text require. Then the 
brooding of the life-begetting Spirit and the 
creation of light, in the paleozoic age, will be 
excluded from the day-periods, and thrown 
back to a point indefinitely anterior to the first 
day. Life in the vision will then properly 
begin with the first visible life, that is, with the 
vegetation which formed the prominent aspect 
of the carboniferous series, the first product 


THE HOLY SPIRIT, 171 


of creation that is economically connected with 
man. 

Upon a reconsideration of the subject, I think 
the learned will accept this construction. There 
are plain reasons for beginning the first day- 
period at the middle of the fourth verse: among 
others the following: 

1. The preceding words, “ God saw the hight 
that it was good,” indicate in the usual way 
the end of a period; a period signalized by 
the creation of light, before the division of light 
and darkness —a division by which the jirst day 
was produced, and before which day did not 
exist. 

2. The day-periods are composed of evening 
and morning, or a division of light and dark- 
ness, which, however, did not exist until after 
the process which begins at the middle of the 
fourth verse. And when the division had been 
made — not before —the light is called *‘ day.” 
To extend the first day-period, therefore, fur- 
ther back than the middle of the fourth verse, 
would Le to give it a place before the act of 
God, which constituted it, had been put forth. 

3. By this arrangement, which a correct 


172 THE DOCTRINE OF THE HOLY SPIRIT. 


apprehension of the visional theory and of the 
text both require, a better harmony is produced 
than a reasoning Christian or an unreasonable 
sceptic would expect. All life, animal and 
vegetable, indicated by the brooding of the 
Spirit, and the existence of light in the paleo- 
zoic age, is placed anterior to the first day — 
where the date of Moses begins. This dim past 
furnishes a field without well-defined limits, 
where the transcendental reason may revel 
amid the first obscure indication that there is a 
God. And the development of creative energy 
through the subsequent revealed periods of the 
earth’s progress comes into such harmony with 
the deductions of science as will be more satis- 
factory — perhaps a little surprising — to the 
merely scientific inquirer, A harmony which 
can be accounted for in no way if the divine 
guidance in the vision of Moses is rejected, 
except by supposing that accurate geological 
knowledge not only existed in Egypt, but that 
it was developed by the same induction of facts 
which forms the basis of the science in our own 


time. 


B. 


(Chap. II. p. 27.) 
ANTHROPOPATHISM. 


Neranper (Dr. Aug.) assumes this conclusion, 
although the process by which he reaches it is 
not given. He says (Church Hist. chap. i.),— 
‘Philo was perfectly right in combating the 
sensuous anthropopathism of certain Jewish 
Rabbis. But here, as it often happens, in 
avoiding one error he fell into another of an 
opposite character, by mistaking and overlook- 
ing the objective and real truths which were at 
the ground-work of that anthropopathical form 
in which they were delivered —a form neces- 
sary not only to the multitude in early ages, 
but to man, as man, WHO CAN ONLY CONTEMPLATE 
THE DIVINE, UNDER THE ANALOGY, DEFINED IN- 
DEED AND ENNOBLED, BUT STILL THE ANALOGY OF 
THE HUMAN.” 


174 THE DOCTRINE OF 


In accordance with the necessities of our 
limited human mind was the manifestation of 
God in the flesh. In the future, when philoso- 
phy shall have escaped from the shadows in 
which she has been enveloped by the tran- 
scendentalists, or dogmatic intuitionists (we do 
not speak invidiously) there will come a man 
who will demonstrate better than we have done, 
that by a manifestation in humanity alone can 
the divine be revealed to the human. Anthro- 
pology, as the only method of divine manifesta- 
tion, has its laws, which are all fulfilled by the 
incarnation of the Logos. : 

So Cousin, in Lecture Sixteen, on the True, 
Beautiful, and Good, says, ‘‘ God is the type of 
the moral personality that we carry in us. 
Man is a moral personality; that is to say, he 
is endowed with reason and liberty. He is 
capable of virtue, and virtue has, in him, two 
principal forms, regard for others and love for 
others —justice and charity.” 

Can there be among the attributes possessed 
by the creature something essential not pos- 
sessed by the Creator? Whence does the effeot 
draw its reality and its being, except from its 


THE HOLY SPIRIT. 175 


cause? What it possesses it borrows and re- 
ceives. The cause, at least, contains all that is 
essential in the effect. What particularly be- 
longs to the effect is inferiority —a lack — an 
imperfection. From the fact alone that it is 
dependent and derived, it bears in itself the 
signs and conditions of dependence. If, then, 
we can not legitimately conclude from the im- 
perfection of the effect, that of the cause, we 
can and must conclude from the excellence of 
the effect in the perfection of the cause, other- 
wise there would be something prominent in 
the effect, which would be without cause. 

“Such is the principle of our theodicea. It 
is neither new nor subtle; but it has not yet 
been thoroughly disengaged and elucidated, 
and it is, to our eyes, firm against every test. 
Ji is by the aid of this principle that we can, up to 
a certain point, penetrate into the true nature of 
God.” 


(Chap. III. p. 44.) 


THE SCIENTIFIC FORMULA OF THE BIRTH OF CHRIST. 


SCEPTICAL minds have imagined more diffi- 
culties than really exist in connection with the 
manner of Christ’s birth. Difficulties may 
easily be alleged, and yet if a Christ were born 
at all, whose nature was in advance of the pres- 
ent human species (as that of a Christ must 
necessarily be), the analogies of science would 
determine that his conception and birth would 
be in accordance with the statement of the 
Scriptures. . 

Almost all naturalists who have studied the 
fossil species as they succeed each other in the 
geological history of our globe, have supposed 
that the introduction of each new species was 
an immediate act of creation. Whether the 
new form with its faculties were produced by 


THE DOCTRINE OF THE HOLY SPIRIT. 177 


gestation in a lower species, or in some other 
way, it is generally agreed that the life-power 
of the new form was introduced by the imme- 
diate agency of the Creator. So it is in regard 
to the two moral species, the Adamic and the 
Christian, (1 Cor. xv. 45—48), “The first man 
Adam was made a living soul; the last Adam 
a life-giving Spirit. Howbeit [in the process 
of development] “that was not first which is 
spiritual, but that which is natural; and after- 
ward that which is spiritual.” ‘The first man 
is of the earth, earthy: the second man is the 
Lord from heaven. As is the earthy, such are 
they also that are earthy: and as is the 
heavenly, such are they also that are heavenly.” 
That is, Adam is the head of an inferior spe- 
cies, whose supreme motive and supreme end | 
lie in the earth. Christ, the second Adam, is 
the head of a superior species, whose motives 
aud end are spiritual, above the earth. Hence 
“that which is born of the flesh is flesh, that 
which 1s born of the Spirit is spirit.” Christ, 
as the Son of Man, was a new species of the 
human genus, and the type and head of His 
species. The germ of the new creature is 
8* 


178 THE DOCTRINE OF THE HOLY SPIRIT. 


imparted by regeneration, and developed out 
of the old Adamic nature; and in.the resurrec- 
tion, the corporeity of those in whom is the 
image of Christ will be developed into “the 
likeness of Christ’s glorified body. sSeWie 
shall awake in his likeness.” Hence the birth 
of Christ, as the first of a superior species of 
the genus homo; and the promises, to those who 
have spiritually “‘ put on the new man in Christ 
Jesus,” are in accordance with the order of the 
Divine working in nature, and with the law of 
progress which has ruled in the processes of 
ereative energy from the beginning. 


(Chap. IV. p. 58.) 


PAUL, NOT MATTHIAS, THE TWELFTH APOSTLE. 


Tue Apostle Paul was by education and 
natural endowment especially qualified for the 
work of teaching the gospel to the powerful 
and the learned. The other eleven were men 
from the masses, and fitted to gain sympathy 
and feel sympathy with them. Paul (one in 
twelve) was learned in Jewish and Grecian 
literature; and he was called to his work after 
the foundations had been laid at the bottom of 
society by the other apostles. Reformations 
always begin near the bottom of society and 
work upwards. The highest and the lowest 
are the most depraved circles, excepting always 
the criminals, who are enemies of all society. 
Hence it follows that spiritual religion gener- 
ally reaches the upper circles in Church and 


180 THE DOCTRINE OF 


State last of all. But still some rich and noble 
are called up to the meekness of the gospel, 
and Paul was the man to call such to repent- 
ance. He was a man of means, of character, 
and of culture; and hence his agency was 
needed to bring the truth before the educated 
classes of his time. He was a sincere Jew, 
according to Moses, having passed in his expe- 
rience from a state of natural religion, or the 
patriarchal, to a state of conviction by the law 
—to the Pharisee state, in which he sought for 
salvation, as many do now, by ritual observ- 
ances—the state which Luther had reached 
when he found the Bible at Erfurth. Paul’s 
religious propensions, his sincerity, his culture, 
fitted him, when endued with the Spirit, for an 
extraordinary place in the company of the 
apostles. To fill this place Jesus personally 
chose him to the apostleship. Forgiven, be- 
cause he had ignorantly persecuted believers, 
supposing that he was doing God service — 
called from the midst of the shekinah by the 
voice of Christ; when a suitable time had 
passed for the tumult of thought to subside, 
and prayer and reflection to supervene, he was 


THE HOLY SPIRIT. 181 


instructed and converted, and then, without 
“consulting flesh and blood,” he began the 
great labor of his life,—a labor by which, “ be- 
ing dead, he yet speaketh.” 

As before stated, his special commission is 
declared, and his commission given; Acts ix. 
15, 16,—‘‘ He is a chosen vessel unto me, to 
bear my name before Gentiles, and kings, and 
the children of Israel; and I will show him 
how great things he shall suffer for my sake.” 
He, too, “had seen Christ, as one born out of 
due time,” and was chosen, Acts xxii. 15, “to 
be a witness to all men of what he had seen 
and heard.” 

Paul claimed to be an apostle in the same 
sense in which the other eleven were apostles. 
Some, it seems, had doubted his apostolic 
authority; hence to the Corinthians he says, 
(1 Cor. ix. 2), “If I be not an apostle to others, 
yet doubtless I am to you: for the seal of mine 
apostleship are ye in the Lord.” And again 
(2 Cor. xi. 5), ‘For I suppose that I am nothing 
behind the very chiefest of the apostles.” 

He administered discipline in the name, and 
by the authority, of an apostle. 1 Cor. v. 3—5, 


182 THE DOCTRINE OF 


—‘“For I verily, as absent in body, but present 
in spirit, have determined already, as though | 
were present, concerning him that hath done this 
deed, In the name of our Lord Jesus Christ, to 
deliver such an one unto Satan for the destruc- 
tion of the flesh, that the spirit may be saved 
in the day of the Lord Jesus.” 

He likewise ordained pastors or bishops in 
the churches, and imparted the Holy Spirit by 
the laying on of his hands. 

Another special mark of apostleship, prom- 
ised by the Saviour, was, that they should “ go 
forth, and bear fruit, and that their fruit should 
remain.”  Paul’s epistles are numerous and 
spiritual. They “remain,” a permanent fruit 
of his life, in the churches. They were recog- 
nized as Scripture by the apostles themselves 
(2 Pet. iii. 15, 16), and they will be received as 
Holy Scripture till the end of the world. 

Finally, God, by His Spirit and His provi- 
dence, recognized Paul as an apostle, enduing 
him with apostolic gifts and graces, delivering 
him from enemies, and working in him and 
through him for the detachment of the new 
dispensation from the old, to which believing 


THE HOLY SPIRIT. 183 


Jews then adhered, as many modern Christians 
still do, with the utmost tenacity. 

Several things may be learned from the haste 
of Peter in acting without the promised Spirit, 
and the subsequent call of Paul by the Lord 
Jesus Christ himself. 

Ordination, where there is no Holy Spirit, 
is not scriptural ordination. The laying on of 
hands by men who do not possess the spirit of 
Christ themselves, is not consecration. Hence, 
offices and interests imparted by men or 
churches whose spirit is merely formal and 
secular, have no divine validity. The men 
appointed under such circumstances may be 
good and useful, as many of them are. Com- 
munications of grace from above may be 
granted them. But the seal of God is not in 
the act of ordination. And Paul, called of 
God, with only the right hand of fellowship 
given him by the apostles, does the work of 
God better than Matthias, ordained by non- 
spiritual administrators, 


(Chap. V. p. 108.) 


THE SOURCE OF FANATICISM. 


THE want of a clear perception of the doc- 
trine that the Holy Spirit does not speak of 
Himself — does not teach any new thing — has 
been a fruitful source of disorder and fanaticism 
in all ages. Some who have claimed to be 
led by the Spirit have forgotten that the Spirit 
leads only by the truth which Christ revealed 
in the New Testament. The Spirit brings 
truth to remembrance, but it is by the law of 
suggestion —and it is “all things whatsoever 
Christ said ’’— not new truth or revelation to 
individuals. The Spirit can not bring to 
remembrance truth that was never in the 
mind, hence instruction in truth is in order to the 
‘work of the Spirit. Moreover, persons who 


THE DOCTRINE OF THE HOLY SPIRIT. 185 


claim to be moved by the Holy Spirit, 
ought not to forget that “the spirit of the 
prophets is subject unto the prophets.” Paul 
could speak with tongues more than all others, 
yet he would not do it, and seems to censure 
those who did. 

The sure point of fanaticism is when an 
individual claims that his mind is passively 
controlled by Divine influence. If the Spirit 
controls the will of the subject in worship or 
duty, it is not the free responsible subject 
worshiping God, but God worshiping and 
obeying Himself. The precepts of the New 
Testament in regard to the Spirit are all 
addressed to the human agent. “ Walk in the 
Spirit.” “Be filled with the Spirit.” “Grieve 
not the Spirit.” These imply the self-control 
of the being who receives the command,—-self- 
control in regard to, and under the influence of, the 
spirit of God, 

The word and example of Christ are the 
guides,— the Spirit is power prompting to speak 
and to do. It gives the impulse of life and 
love in the heart or sensibility, and through 
the emotions of conscience and love the will is 


186 THE DOCTRINE OF 


influenced to obey Christ. Any one that claims 
to be wise above what is written, or to have 
received any new revelation from the Spirit, or to 
be filled with a spirit that produces any other 
impulse than doing good to men,*—such claim in 
itself is evidence that the impression does not 
come from the Spirit of Christ. 

This fanaticism of impulse, apart from 
revealed truth, has been the bane by which 
Satan has abated the strength and impeded the 
progress of all great moral reformations, It 
marred and arrested the progress of the 
Lutheran Reformation on the Continent. The 
Wesleys labored wisely and earnestly to dis- 
eriminate the vital doctrine of the Spirit from 
the delusive and emotional experiences which 
manifested themselves in some departments of 
their work. Jonathan Edwards wrote a treatise 
on the same subject; many of the Friends or 
Quakers erred in the same direction. It is the 
point where the holiest minds are sometimes 
tempted. This is exemplified in the temptation 
of the Saviour. When Christ overcame the 


* See ‘God Revealed in Creation and in Christ.” Book 
II. chap. 6. 


THE HOLY SPIRIT. 187 


temptations of the devil by trust in God, the 
next temptation was to lead the mind too far in 
the direction where it had experienced Divine 
favor; hence the temptation was to pass from 
rust to presumption. Christ, as man’s exam- 
ple, maintained His integrity by walking in the 
path of duty, guided by a true application of 
Seripture, which he quoted and applied to His 
circumstances. 

William Penn saw the liability to error at 
this point, and frequently in his larger treatises, 
as in the lesser exposition of the Quaker tenets, 
states the correct doctrine of the Word and 
Spirit. In the tract called “Gospel Truths” 
he gives “a brief account of those things which 
are chiefly received and professed among us, 
the people called Quakers, according to the 
testimony of the Scriptures of truth, and the 
illumination of the Holy Ghost, which are the 
double and agreeing record of true religion.” 

In the ‘General Epistle to the People of 
God” he says, “ His word of light, grace, and 
truth in the heart, will cleanse the young man’s 
ways, and guide the old man in the path he 
should walk to peace. I found that from the 


188 THE DOCTRINE OF THE HOLY SPIRIT. 


revelation of this word in the soul springs the 
true conviction and knowledge of God, and a 
man’s self, and by nothing else can a man be 
convicted and born again.” 

In the tract, “‘ Fiction Found Out,” he briefly 
enunciates his confession of faith. The first 
item is, ‘That the grace of God within me, and 
the Scriptures without me, are the foundation 
and declaration of my faith and religion, and 
let any man get better if he can.” 


(Chap. VI. p. 111.) . 


VIEWS OF THE FIRST CHRISTIANS CONCERNING THE 


SECOND APPEARANCE OF CHRIST. 


Ir is doubtful whether the apostles ever 
understood, as we may now, the relations of the 
promise in regard to Christ’s second appear- 
ing.* The time of His appearing to destroy 
the temple, and with it the old dispensation, 
they did not definitely know, although they 
had intimations by which they might discern 
its approach, and prepare for the event (Heb. 
x. 25). But of the period of Christ’s appearing 
to judge the world they had no knowledge, and 
the Saviour refused to give them even an inti- 


*It was best, in many views of the subject, that this and 
some other non-essentials should not be fnlly developed 
in the first period. 


190 THE DOCTRINE OF 


mation upon the subject, except that the papal 
apostacy would first rise and fall. Christ’s 
coming and the end of the world were always 
associated in the minds of the disciples. When 
T{e had spoken to them of the certain destruc- 
tion of the city and of the temple, affirming 
(Matt. xxiv. 2), “there shall not be one stone 
left upon another,” the disciples inquire con- 
cerning two things specifically; (1) ‘Tell us 
when shall these things (the destruction of the 
temple) be; and (2), ** What shall be the sign 
of Thy coming, and of the end of the world?” 
To these two questions Jesus answers. His 
answers are clear, although commentators gen- 
erally confuse the sense. To the first, the 
destruction of the city, he answers, Matt. xxiv. 
from the 4th'to the 29th verse, giving intima- 
tion of the approaching fall of Jerusalem, and 
indicating in the last verse of the passage that 
the city, which would be destroyed within the 
lifetime of some then living, would be over- 
thrown by the Roman army. 

From the 29th to the 31st verse He speaks 
of the general diffusion of the gospel through 
the known world by His disciples, who would 


THE HOLY SPIRIT. ee! 


be preserved in the fall of the city, and dis- 
persed at the destruction of the Jewish state. 
The sun and stars are, throughout the Bible, 
the proper symbols for the ruling powers of a 
state. By the desolation and fall of these the 
disciples are taught that the Jewish state and 
rulers would be thrown down at the destruction 
‘of Jerusalem. The power of the old dispensa- 
tion would cease ;— then the power of the new 
dispensation would appear in progress—a 
progress to be accomplished by the dispersion 
of the Christians, who had been admonished to 
flee from Jerusalem, and probably from Judea, 
and who carried the gospel whithersoever 
they went. 

Then, from the 82nd to the 35th verses, He 
tells them when they should see the natural 
indication of such events as those of which He 
had spoken; then, to be assured that the end 
of the Jewish state and dispensation was at 
hand, and to flee speedily from the coming 
destruction. 

But in regard to the second question (or the 
second and third, if any choose to construe it 
in that sense) He answers with the same 


192 THE DOCTRINE OF 


explicitness. They ask, 2ndly, “And what 
will be the sign of thy coming, and of the end of 
the world ?” 

To this, after answering the first, He replies 
from the 36th to the 46th verses, ‘ Of that day 
and that hour knoweth no man, no, not the angels 
of heaven, but my Father only.” 

He tells them that the latter period would 
come unexpectedly. That the duty in regard 
to that event was to watch and to work as a 
servant. That character, not outward circum- 
stances, would be the criterion of safety (ver. 
40, 41). He then, in the 25th chapter, gives 
the Parable of the Virgins, indicating an 
absence longer than was anticipated, and that, 
on account of the apparent delay, spirituality 
and watchfulness would abate in true Chris- 
tians, and be lost by formalists. The Parable of 
the Talents follows, to show that the period was 
distant, but at the same time it was as near in 
one sense as the close of each man’s probation. 
When.each had used his talent in the absence 
of his Lord, then an account must be given, 
and judgment passed in view of the use of the 
talents intrusted to each individual. The 


THE HOLY SPIRIT, 193 


passage closes with the final scene of the jude- 
ment, predicated on probation, in which He 
represents Himself as the representative of the 
suffering and the needy, and assures them that 
at His final advent men will be judged in view 
of the good they had done in His name to their 
fellow-men; and that He will receive good 
done to others as being done to Himself; and 
that their future destiny will depend upon 
a life-time of loving labor for the ignorant and 
the needy. He makes no event to intervene 
between probation and judgment. 

There are different dispositions of the several 
verses by different evangelists, which may 
perplex the expositor, but the outline and 
impression of the whole are the same. (1.) 
The place of the Jewish dispensation and state 
was to be destroyed in that generation. (2.) The 
dispersed Christians to preach, in time of dis- 
tress, the gospel throughout the world. (3.) 
The time of the judgment at the end of the 
world unknown. (4.) Christ would be absent in 
person. A probation under the gospel would 
ensue, but during the long delay Christians 
would cease to watch, and sleep together with 

9 


194 THE DOCTRINE OF 


formal professors. But unexpectedly, at the 
end of personal probation, or at death, the 
Lord would come to reward the faithful, punish 
the unprofitable, and destroy those who 
rebelled against the reign of justice and love. 
It was therefore not only inexpedient, but it was 
merciful, in view of the circumstances of the 
early disciples, that the long period which was 
to intervene in time between the first and sec- 
ond personal advent should not be made 
known to them. It is difficult, in our present 
state, to connect the end of life and the end 
of the world together in the same motive; and 
yet, in both a practical and a spiritual sense, 
they are the same, albeit one be distant in time 
and the other near in eternity. All the actions 
upon which judgment. is predicated close at 
death. As ina dream the sleepers are proba- 
bly conscious of activity, of locality, of Joy, 
while yet they may have no sense of time. 
Hence death and judgment, although tempor- 
arily distant, may be spiritually near. 

All we can do in probation is limited by the 
end of life; and the motive to watch and to 
work is the same in both forms. Yet the 


THE HOLY SPIRIT. 195 


kingdom of Christ, and Christ’s personal com- 
ing at hand, have more of the spirit of faith 
and of immortality in them than the idea that 
the end of life is near. Hence it was no part 
of Christ’s mission to reveal the judgment- 
period in any form. It was not revealed to the 
Son of man, nor to the angels, but was known 
to the Father only. Therefore said Jesus to 
His inquiring disciples, even after His resurrec- 
tion, “It is not for you to know the times or 
the seasons which the Father hath put in His 
own power.” The true and the operative idea 
is to believe Christ’s coming at hand. “After 
death the judgment.” 

But even after the outpouring of the Spirit, 
the question continued to be agitated. The 
first converts knew there were admonitions 
concerning watchfulness, flight, life, death, and 
judgment; and they did not discriminate 
between the end of the old dispensation, and 
that of the new. Scoffers,— probably apos- 
tates,— began to urge objections, and in some 
of the first churches there was anxiety in the 
minds of believers on the question of Christ’s 
personal appearance. The people being thus 


196 THE DOCTRINE OF 


interested and anxious, the apostles reply to the 
scoffers, present and prospective, on one hand, 
and to sincere inquirers on the other. They 
tell all they know in regard to the matter, and 
all that was necessary for the guidance of Chris- 
tians in order to their sanctification. 

To those who scoffed and said (2 Pet. iu.), 
‘‘Where is the promise of his coming, for 
since the Father fell asleep all things have con- 
tinued as they were from the beginning of the 
creation?” the apostle answers in a form appli- 
cable to the past and present. 

The same class of scoffers exist now, as then. 
God, they say, instituted the laws of nature at 
the creation, He then withdrew. All things 
take place by law since the beginning, and 
therefore no divine interposition is possible. 
Peter replies, affirming that geological changes 
have taken place in the past, even to the 
destruction of the earth; and hence they may 
occur again. He affirms that the delay is in 
order to probation, that God desires to save 
some out of a selfish race; that the time, 
although long to us, is not long to God; but 
that the-end will come; the judgment will sit, 


THE HOLY SPIRIT. 197 


and God will destroy the wicked and the world 
together, and after the change there will ensue 
‘“‘new heavens and a new earth, in which shall 
dwell the righteous.” Then, lest the notion of 
Christ at hand might lose force by his exposi- 
tion, he closes his epistles by the faithful words, 
‘““Ye therefore, beloved, seeing ye know these 
things before, beware lest ye also, being led 
astray by the error of the wicked [that Christ 
will not come], fall from your own stedfastness.* 
But grow in grace, and in the knowledge of 
our Lord and Saviour Jesus Christ. To him 
be glory both now and forever. Amen.” 

The Apostle Paul answers to those believers 
at, Thessalonica, who were anxious in regard to 
this subject. In his first letter he had spoken 
of the final judgment (chap. iv. 18—18), and 
had described the hopes connected with the 


, momentous event asa consolation to believers 


whose friends had deceased. He tells them to 


_comfort themselves by these words; but imme- 


* Thus Christ’s personal advent at hand was, as Gibbon 
alleges, made a motive to induce stedfastness in the apos- 
tolic age, as it has been at various periods down to our 


_ own time. 


198 THE DOCTRINE OF 


diately adds,—‘ But of the times and the 
seasons, brethren, ye have no need that I write 
unto you. For yourselves know perfectly that 
the day of the Lord so cometh as a thief in the 
night. For when they shall say, Peace and 
safety; then sudden destruction cometh upon 
them.” These are the words of Christ repeated 
in the language of Paul. 

But this church, probably by erroneous 
preaching and false spirits, was led to miscon- 
ceive this language of the apostle in his first 
letter. He hears of this, and corrects their 
wrong impressions in his second. He tells 
them of further intimations which Christ had 
left with His apostles in regard to the same 
subject. He says there must come a great apos- 
tasy before the second coming of Christ. He 
then, in 2 Thess. iii., describes the Papal Apos- 
tasy in its most striking features, and says it 
must rise and reign and be destroyed before the 
second advent of the Redeemer, and closes, as 
the Apostle Peter has done, with an exhorta- 
tion to stedfastness.* The apostasy spoken 


*Eph. vi. 6— Heb. iv. 12. 


THE HOLY SPIRIT. 199 


of has risen and reigned. In the Reformation, 
the judgment turned against it. Now God 
by His providence and His truth is “ consuming 
and destroying it unto the end.” All anti- 
Christian powers are in their decadence. 
Judgment, even to the seventh vial, is being 
inflicted upon every nation, state and church 
that refuses to make moral progress. The 
end is at hand. “Even so come Lord Jesus.” 


(Chap. VI. p. 121.) 


BISHOP JEREMY TAYLOR ON THE EVIDENCE OF THE 
HOLY SPIRIT, 

Tue progress of spiritual religion has been but 
little furthered by the publication of many 
treatises on the evidences of Christianity; 
especially treatises on the external evidence, ac- 
cording to the manner of the eminent Dr. 
Chalmers. Such external evidences have their 
place, but if, is not the place usually assigned 
them. They may aid the intellect in regard to 
an historical question; but it may be doubted 
whether they turn the attention of those most 
enlightened by them in a right direction. 
There is such a thing as ‘the faith of men stand- 
ing “in the wisdom of man and not in the 
power of God.” Paul sought to avoid such a 
result in connection with his teaching. Treat- 


THE DOCTRINE OF THE HOLY SPIRIT. 201 


ises such as those of Erskine, Jenys, and 
others, showing that gospel principles are true 
in themselves, and in their adaptation to man’s | 
nature and wants, are of spiritual value, 
because they relate not to the letter but to the 
principles — the spirit and practice of the gospel, 
Yet, after all, there is a witness to the gospel 
accompanying the truth, and offered to all men 
who are willing to obey Christ. That witness 
is infallible. It is the « Spirit of Christ that is 
witness for us.” 

The following passages, on the subject of the 
true evidence of the Divine in our holy 
religion, are taken from the excellent treatise 
of Dr. Knox — “ Christian Philosophy.” 


Opinions of Bishop Taylor respecting the Evidence 
of the Holy Spirit ; “showing,” as he expresses 
it, “how the scholars of the Universities shall 
become most learned and most useful.”? 

‘“‘We have examined all ways, in our inqui- 
ries after religious truth, but one; all but God’s 
way.* Let us, having missed in all the other, 
try this. Let us go to God for truth; for truth 


* See Bishop Taylor’s Via Intelligentiz, 
9* 


202 THE DOCTRINE OF 


comes from God only. If we miss the truth, it 
is because we will not find it; for certain it is, 
that all the truth which God hath made neces- 
sary, he hath also made legible and plain; and 
if we will open our eyes we shall see the sun, 
and if ‘we will walk in the light, we shall re- 
joice in the light.? Only let us withdraw the 
curtains, let us remove the impediments, and 
the sin that doth so easily beset us. That is 
God’s way. Every man must, in his station, do 
that portion of duty which God requires of 
him and then he shall be taught of God all that 
is fit for him to learn; there is no other way 
for him but this. The fear of the Lord is the 
beginning of wisdom ; and a good understand- 
ing have all they that do thereafter. And so 
said David of himself: ‘I have more under- 
standing than my teachers; because I keep 
thy commandments.’ And this is the only way 
which Christ has taught us. If you ask, ‘ What 
is truth? you must not do as Pilate did, ask the 
question, and then go away from Him that only 
can give you an answer; for as God is the 
Author of truth, so He is the Teacher of it, 
and the way to learn is this; for «0 saith our 


THE HOLY SPIRIT. 203 


blessed Lord; ‘If any man will do his will, he 
shall know of the doctrine whether it be of 
God or no.’ 

“This text is simple as truth itself, but 
greatly comprehensive, and contains a truth 
that alone will enable you to understand. all 
mysteries, and to expouna all prophecies, and 
to interpret all Scriptures, and to search into all 
secrets, all, I mean, which concern our happi- 
ness and our duty. It is plainly to be resolved 
into this proposition : 

‘The way to judge of religion is by doing 
our duty; and theology is rather a divine life 
than a divine knowledge. 

‘“‘In heaven indeed we shall first see and 
then love; but here on earth we must first 
love, and love will open our eyes as well as our 
hearts, and we shall then see and perceive and 
understand. 

‘very man understands more of religion by 
his affections than by his reason. It is not 
the wit of the man, but the spirit of the man ; 
not so much his head as-his heart that learns’ 
the divine philosophy. 

‘There is in every righteous man a new vital 


204 THE DOCTRINE OF 


principle. The spirit of grace is the spirit of 
wisdom, and teaches us by secret inspirations, 
by proper arguments, by actual persuasions, by 
personal applications, by effects and energies; 
and as the soul of man is the cause of all his 
vital operations, so is the Spirit of God the life 
of that life, and the cause of all actions and 
productions spiritual; and the consequence of 
this is what St. John tells us of: ‘ Ye have re- 
ceived the unction from above, and _ that 
anointing teacheth you all things,’ —all things 
of some one kind; that is, certainly all things 
that pertain to life and godliness: all that by 
which a man is wise and happy. Unless the 
soul have a new life put into it, unless there 
be a vital principle within, unless the Spirit of 
life be the informer of the spirit of the man, 
the word of God will be as dead in the opera- 
tion as the body in its powers and possibilities. 

“God’s Spirit does not destroy reason, but 
heightens it. God opens the heart and creates 
a new one, and without this creation, this new 
principle of life, we may hear the word of God, 
but we can never understand it; we hear the 
sound, but are never the better. Unless there 


THE HOLY SPIRIT. 205 


be in our hearts a secret conviction by the Spirit 
of God, the gospel itself is a dead letter. 

“Do we not see this by daily experience? 
Even those things which a good man and an 
evil man know, they do not know both alike. 
An evil man knows that God is lovely, and that 
sin is of an evil and destructive nature, and 
when he is reproved he is convinced; and when 
he is observed he is ashamed; and when he has 
done he is unsatisfied; and when he pursues 
his sin, he does it in the dark. Tell him he 
shall die, and he sighs deeply, but he knows it 
as well as you. Proceed, and say that after 
death comes judgment, and the poor man 
believes and trembles; and yet, after all this, 
he runs to commit his sin with as certain an 
event and resolution as if he knew no argu- 
ment against it. 

‘¢ Now since, at the same time, we see other 
persons, not so learned, it may be, not so much 
versed in the Scriptures, yet they say a thing is 
good and lay hold of it. They believe glorious 
things of heaven, and they live accordingly, as 
men that believe themselves. What is the 
reason of this difference? They both read the 


2.06 THE DOCTRINE OF 


Scriptures; they read and hear the same ser- 
mons; they have capable understandings; they 
both believe what they hear and what they 
read; and yet the event is vastly different. 
The reason is that which I am now speaking of: 
the one understands by one principle, the other 
by another; the one understands by nature, the 
other by grace, the one by human learning, 
the other by divine; the one reads the Scrip- 
tures without, and the other within; the one 
understands as a son of man, the other as a son 
of God; the one perceives by the proportions 
of the world, the other by the measures of the 
Spirit; the one understands by reason, the 
other by love; and therefore he does not only 
understand the sermons of the Spirit and per- 
ceive their meaning, but he pierces deeper, and 
knows the meaning of that meaning; that is, 
the secret of the Spirit, that which is spiritually 
discerned, that which gives life to the proposi- 
tion and activity to the soul. And the reason 
is, that he hath a divine principle within him 
and a new understanding; that is, plainly, he 
hath love, and that is more than knowledge, as 
was rarely well observed by St. Paul: ‘ Know- 


THE HOLY SPIRIT. 207 


ledge puffeth up; but charity* edifieth ;’ that 
is, charity maketh the best scholars. No ser- 
mons can build you up a holy building to God 
unless the love of God be in your hearts, and 
purify your souls from all filthiness of the flesh 
and spirit. 

“A good life is the best way to understand 
wisdom and religion, because, by the experi- 
ences and relishes of religion, there is conveyed 
to them a sweetness to which all wicked men 
are strangers. There is in the things of God, 
to those who practice them, a deliciousness that 
makes us love them, and that love admits us 
into God’s cabinet, and strangely clarifies the 
understanding by the purification of the heart. 
For when our reason is raised up by the Spirit 
of Christ, itis turned quickly into experience; 
when our faith relies upon the principles of 
Christ it is changed into vision; and so long as 
we know God only in the ways of men, by 
contentious learning, by arguing and dispute, 
we see nothing but the shadow of Him, and in 
that shadow we meet with many dark appear 
ances, little certainty, and much conjecture; 


* Ayann,—‘“‘ Love of God.” 


208 THE DOCTRINE OF 


but when. we know Him in the Spirit, and 
see him with the eyes of holiness and the 
instruction of gracious experiences, with a 
quiet spirit and the peace of enjoyment, then 
we shall hear what we never heard, and see 
what our eyes never saw; then the mysteries 
of godliness shall be open unto us, and clear as 
the windows of the morning; and this is rarely 
well expressed by the apostle: ‘If we stand up 
from the dead and awake from sleep, then 
Christ shall give us light.’ 

“For the Scriptures themselves are written 
by the Spirit of God, yet they are written 
within and without; and besides the light that 
shines upon the face of them, unless there be a 
light shining within our hearts, unfolding the 
leaves, and interpreting the mysterious sense 
of the Spirit, convincing our consciences and 
preaching to our hearts, to look for Christ in 
the leaves of the gospel is to look for the living 
among the dead. There isa life in them; but 
that life is, according to St. Paul’s expression, 
‘hid with Christ in God,’ and unless the Spirit 
of God draw it forth, we shall not be able. 

‘“‘ Human learning brings excellent ministries 


THE HOLY SPIRIT. 209 


towards this; it is admirably useful for the 
reproof of heresies, for the detection of falla- 
cies, for the letter of the Scriptures, for 
collateral’ testimonies, for exterior advantages ; 
but there is something beyond this, that human 
learning without the addition of divine can 
never reach. 

“A good man, though unlearned in secular 
knowledge, is like the windows of the temple, 
narrow without and broad within ; he sees not 
so much of what profits not abroad, but what- 
soever is within, and concerns religion and the 
glorifications of God, that he sees with a broad 
inspection; but all human learning with God is 
but blindness and folly. One man discourses 
of the sacrament, another receives Christ; one 
discourses for or against transubstantiation ; 
but the good man feels himself to be changed, 
and so joined to Christ, that he only under- 
stands the true sense of transubstantiation, 
while he becomes to Christ bone of his bone, 
flesh of his flesh, and of the same spirit with 
his Lord. 

“From holiness we have the best instruction. 
For that which we are taught by the Ioly 


210 THE DOCTRINE OF 


Spirit of God, this new nature, this vital princi- 
ple within us, it is that which is worth our 
learning: not vain and empty, idle and insig- 
nificant notions, in which, when you have 
labored till your eyes are fixed in their orbs, 
and your flesh unfixed from its bones, you are 
no better and no wiser. If the Spirit of God be 
your teacher, He will teach you such truths as 
will make you know and love God, and 
become like to Him, and enjoy Him for ever, 
by passing from similitude to union and eternal 
fruition. 

‘“‘ ‘Too many scholars have lived upon air and 
empty notions for many ages past, and troubled 
themselves with tying and untying knots, like 
hypochondriacs in a fit of melancholy, thinking 
of nothings, and troubling themselves with 
nothings, and falling out about nothings, and 
being very wise and very learned in things that 
are not, and work not, and were never planted 
in Paradise by the finger of God. If the 
Spirit of God be our teacher, we shall learn to 
avoid evil and to do good, to be wise and to be 
holy, and to be profitable and careful; and they 
that walk in this way shall find more peace in 


THE HOLY SPIRIT. 211 


their consciences, more skill in the Scriptures, 
more satisfaction in their doubts, than can be 
obtained by all the polemical and impertinent 
disputations of the world. The man that is 
wise, he that is conducted by the Spirit of God, 
knows better in what Christ’s kingdom doth 
consist, than to throw away his time and inter- 
est, his peace and safety,—for what? for 
religion? no; for the body of religion? not so 
much; for the garment of the body of religion ? 
no, not for so much; but for the fringes of the 
garment of the body of religion; for such, and 
no better, are many religious disputes; things, 
or rather circumstances and manners of things, 
in which the soul and spirit are not at all con- 
cerned. The knowledge which comes from 
godliness is desorepov ri naons anoderzews, 
something more certain and divine than all 
demonstration and human learning. 

“And now to conclude:—to you I speak, 
fathers and brethren, you who are, or intend to 
be, of the clergy; you see here the best com- 
pendium of your studies, the best alleviation 
of your labors, the truest method of wisdom. 
It is not by reading multitudes of books, but 


212 THE DOCTRINE OF 


by studying the truth of God; it is not by 
laborious commentaries of the doctors that you 
can finish your work, but the exposition of the 
Spirit of God; it is not by the rules of meta- 
physics, but by the. proportions of holiness; 
and when all books are read, and all arguments 
examined, and all authorities alleged, nothing 
can be found to be true that is unholy. The 
learning of the Fathers was more owing to 
their piety than their skill, more to God than 
to themselves. Those were the men that pre- 
vailed against error, because they lived accord- 
ing to truth. If ye walk in light, and live in 
the Spirit, your doctrines will be true, and that 
truth will prevail. 

‘<T pray God to give you all grace to follow 
this wisdom, to study this learning, to labor for 
the understanding of godliness; so your time 
and your studies, your persons and your labors, 
will be holy and useful, sanctified and blessed, 
beneficial to men and pleasing to God, through 
[lim who is the wisdom of the Father, who is 
made to all that love Him, wisdom, and right- 
eousness, and sanctification, and redemption.” 

Will any one among our living theologists 


THE HOLY SPIRIT. 213 


controvert the merits of Bishop Taylor? Is 
there one whom the public judgment will place 
on an equality with him? Will any one stig- 
matize him as an ignorant enthusiast? His 
strength of understanding and powers of 
reasoning are strikingly exhibited in his Ductor 
Dubitantium, in his Liberty of Prophesying, and 
in his polemical writings. I must conclude, 
that he understood the Christian religion better 
than most of the sons of men; because, to abil- 
ities of the very first rank, he united in 
himself the finest feelings of devotion. His 
authority must have weight with all serious 
and humble inquirers into the subject of 
Christianity, and his authority strongly and 
repeatedly inculcates the opinion which I trust 
to maintain, that the best evidence of the truth 
of our religion is derived from the operation 
of the Holy Spirit on every heart which is dis- 
posed to receive it. 

And I wish it to be duly attended to, that 
the discourse from which the above extracts 
are made was not addressed to a popular assem- 
bly, but to the clergy of a university, and at a 
solemn visitation. The Bishop evidently 


214 THE DOCTRINE OF 


wished that the doctrines which he taught 
might be disseminated among the people by 
the parochial clergy. They were disseminated ; 
and in consequence of it Christianity flour- 
ished. They must be again disseminated by 
the bishops and all parochial clergy, if they 
sincerely wish to check the progress of infidel- 
ity. The minds of men must be impressed 
with the sense of an influential divinity in the 
Christian religion, or they will reject it for the 
morality of Socrates, Seneca, the modern phi- 
losophers, and all those plausible reasoners to 
whom this world and the “things which are 
seen” are the chief objects of their attention. 
The old divines taught and preached with won- 
derful efficacy, because they spoke as men 
having authority from the Holy Ghost, and not 
as the disputers of this world, proud of a little 
science, acquired from heathen writers in the 
cloisters of an academy. There was a celestial 
glory diffused round the pulpits of the old 
divines; and the hearers, struck with venera- 
tion, listened to the preacher as to an undoubted 
oracle. Full of grace were his lips; and moral 
truth was beautifully illuminated by divine. 


THE HOLY SPIRIT. 215 


She easily won and firmly fixed the affections 
of men, clothed, as she was, with light as a 
garment. 


Passages from the celebrated Mr. John Smith, Fel- 
low of Queen’s College, Cambridge, corroborative 
of the opinion that the best Evidence of the Chris- 
tian Religion arises from the energy of the Holy 
Spirit.* 


“ Divine truth is not to be discerned so much 
in a man’s brain as in his heart. There is a 
divine and spiritual sense which alone is able 
to converse internally with the life and soul of 
divine truth, as mixing and uniting itself with 
it; while vulgar minds behold only the body 
and outside of it. ‘Though in itself it be most 
intelligible, and such as the human mind may 
most easily apprehend, yet there is an incrusta- 
tion, as the Hebrews call it, upon all corrupt 
minds, which hinders the lively taste and relish 
of it. a 

“The best acquaintance with religion is a 
knowledge taught of God;+ it is a light which 


* See his Select Discourses. 


216 THE DOCTRINE OF 


descends from heaven, which alone is able to 
guide and conduct the souls of men to that 
heaven whence itcomes. The Christian religion 
is an influx from God upon the minds of good 
men; and the great design of the gospel is to 
unite human nature to Divinity. 

“The gospel is a mighty efflux and emana- 
tion of life and spirit, freely issuing forth from 
an omnipotent ‘source of grace and love; that 
god-like, vital influence, by which the Divinity 
derives itself into the souls of men, enlivening 
and transforming them into its own likeness, 
and strongly imprinting upon them a copy of 
its own beauty and goodness: like the spiritual 
virtue of the heavens, which spreads itself 
freely upon the lower world, and subtly insinu- 
ating itself into this benumbed, feeble, earthly 
matter, begets life and motion in it; briefly, it 
is that whereby God comes to dwell in us, and 
we in Him. 

‘The apostle calls the law of ministration of 
the letter and of death, it being in itself but a 
dead letter, as all that which is without a man’s 
soul must be; but on the other side, he calls 
the gospel, because of the intrinsical and vital 


THE HOLY SPIRIT. 21F 


administration of it in living impressions upon 
the souls of men, the ‘ministration of the 
Spirit,’ and the ‘ ministration of righteousness ;’ 
by which he can not mean the history of the 
gospel, or those credenda propounded to us to 
believe; for this would make the gospel itself 
as much an external thing as the law was; and 
so we see that the preaching Christ crucified 
was to the Jews a ‘stumbling-block, and to the 
Greeks foolishness.’ But indeed he means a 
vital efflux from God upon the souls of men, 
whereby they are made partakers of life and 
strength from Him, 

“Though the history and outward com- 
munication of the gospel to us in scriptis is to be 
alway acknowledged as a special mercy and 
advantage, and certainly no less privilege to the 
Christians than it was to the Jews, to be the 
depositaries of the oracles of God, yet it is plain 
that the apostle, where he compares the law 
and the gospel, means something which is more 
than a piece of book-learning, or an historical 
narration of the free love of God, in the several 
contrivances of it for the redemption of man- 
kind. 


918 THE DOCTRINE OF THE HOLY SPIRIT. 


“The evangelical or new law is an efflux of 
life and power from God Himself, the original 
of life and power, and produceth life wherever 
it comes; and to this double dispensation of 
law and gospel does St. Paul clearly refer: 
‘You are the epistle of Christ ministered by us, 
written not with ink, but with the spirit of the 
living God; not in tables of stone.’* Which 
last words are a plain gloss upon that mundane 
kind of administering the law, in a mere exter- 
nal way, to which he opposeth the gospel. 

“The gospel is not so much a system and 
body of saving divinity, as the spirit and vital 
influence of it spreading itself over all the 
powers of men’s souls, and quickening them 
into a divine life; it is not so properly a 
doctrine that is wrapt up in ink and paper, as it 
is vitalis scientia, a living impression made upon 
the soul and spirit. The gospel does not so 
much consist in verbis as in virtute;—in the 
written word, as in an internal energy.” 


* 2 Cor. iii. 3. 


H. 


(Chap. VI. p. 143.) 


TESTIMONY AND PRAYER A NECESSARY ANTECEDENT 
TO MORAL PROGRESS IN THE WORLD. 


THERE is a connection between providence 
and prayer which none but they who are spirit- 
ually-minded discern. The Christian, who sees 
the hand of God in human history, can deduce 
a law of divine administration, which may be 
stated as follows: —The moral progress of the 
world is accomplished by the truth, uttered in 
the name of God, as a testimony against evil, 
and accompanied (as the testimony of true 
Christians always will be) by prayer. 

The reasons of this law and the effect of its 
operation may be clearly discerned : —If there 
be moral progress it must be by the removal of 
moral evils; but moral evils can be removed 


THE DOCTRINE OF THE HOLY SPIRIT. 


only by the reformation of the evil-doers, or by 
their destruction, or by the overthrow of the 
power by which they oppress or corrupt men. 
Hence, if states or churches do not repent when 
light is shed upon their evil principles or prac- 
tices, their power must be broken, and the evil 
removed, by penalty upon the transgressors ; 
because, as before said, the removal of the evil 
is necessary in order to the moral progress of 
the world; and there is no possible way of. 
removing a moral evil but by the repentance of 
the subject, or by penalty upon him as a trans- 
gressor. So Jesus announces the principle in 
Matt. xxi. 33 — 43. 

God sometimes permits an evil to exist for 
ages, as in the case of the papal superstition, 
while other ‘combinations are going on fitting 
the world for the income of truth. The guilt 
of those who sin in darkness is, in one sense, 
overlooked; but when providence sends light it 
increases the guilt of those who resist it, hence 
their resistance fits them for more immediate 
penalty. “If I had not come and spoken unto 
them,” said Christ, ‘they had not had sin, but 
now have they no cloak for their sins.” ‘ All 


THE HOLY SPIRIT. Dt 


things that are reproved are made manifest by 
the light; for whatsoever doth make manifest 
is light.” That is, the moral evils in the minds 
or practices of men are shown to be such by 
the light of truth, and whatever reveals the 
moral evils of the world, and condemns them, 
is moral truth. Now when the truth comes, 
men to whose practice it relates grow worse or 
better rapidly. They are called by providence 
to meet the moral issue presented in their 
times. Those who resist and cling to their evil, 
God makes blind by a law of their moral 
nature. They become morally insane in their 
attachment to their sin, and their evil passions 
rise against those who testify against it; and 
this state of mind is the unfailing antecedent of 
approaching doom. ‘ Whom the gods would 
destroy they first make mad,” is a maxim the 
pagan nations learned by experience. It is ren- 
dered in Christian theology by the apostle in 
2 Thess. ii. 10 — 12, — “* Because they received 
not the love of the truth, that they might be 
saved. For this reason God shall send them 
strong delusion, that they might believe a lie: 
that they all might be damned who believed 


202, THE DOCTRINE OF 


not the truth, but had pleasure in unrighteous- 
ness,” —7. e. if men have pleasure in their sin 
instead of the truth which shows it to be sin, 
they will be blinded by their evil propensity, 
and fall under the divine judgment. 

The application of this principle in the moral 
progress of the world is plain. When an evil 
is to be removed God sends light by His faith- 
ful witnesses; this places the evil doers in pro- 
bation in regard to their bad principles and 
practices. They must either receive or reject 
the light. If they receive it, they repent and 
abandon their evil. If they reject it, they grow 
blind in regard to the guilt of their evil prac- 
tices, and the evil is removed by overthrowing 
the power, or destroying the influence of the 
evil-doers. Thus, by one means or the other, 
or by both, God accomplishes the moral pro- 
gress of the world. Whenever the witnesses 
have been moved by the Spirit to. proclaim the 
truth with prayer in any country, and trans- 
gressors have rejected the truth, then will the 
end come by providential interposition. 

Hence, after John and Jesus had given light, 
and the Jews as a nation had rejected it, they 


THE HOLY SPIRIT. Dns 


grew fanantical in their blindness, and their city 
and nation were destroyed. So old Rome— 
the gospel was preached in all her regions, — 
she rejected, persecuted the truth, and fell. So 
modern Rome —during the dark ages she 
grew strong, and prospered in her superstition 
because of the darkness, — when light came by 
the Reformation she rejected the light, and 
persecuted those who testified against her 
superstitions. Hence, since then one blow 
after another has fallen upon her, and she is 
now being “ consumed and destroyed unto the 
end.” 

So in the slave states of America, — the 
reform which began in Great Britain was 
preached in America; the slave states, for the 
most part, rejected the truth, and retrograded 
into such moral blindness that they would now 
crucify the fathers of the Republic, whose 
tombs they built, if they were living, and dared 
to utter the sentiments in regard to slavery 
which they held in their life-time. The effect 
is moral blindness and insanity, and the end is 
as sure as the progress of time.* 


* Since this Appendix was written, the Rebellion in 


994 THE DOCTRINE OF 


The process, then, of moral progress in the 
world is, — first discussion, then agitation, then 
blindness increasing to moral insanity, on those 
who reject the light, then penalty upon the 
transgressors. The process may sometimes be 
slow, and sometimes rapid, but the end is sure. 
After truth comes fairly and fully into conflict 
with error there is no peace to a wicked 
people. 

We live in an age when truth is in conflict 
with error in every region of the world. In 
India, China, Turkey, the truth has been pub- 
lished; they have had time to hear and obey. 
Now these peoples are distracted by conflict, and 
their old forms are approaching dissolution. In 
such an age those states and churches which 
have accepted and maintained truth politically, 
socially, and religiously, will be in a great 
measure free from the agitations and evils 


America has taken place. In our age penalty follows 
closely upon the rejection of truth. Slavery has fallen, as 
all minds in sympathy with God knew it must fall, after 
slaveholders had rejected the truth and were permitted to 
believe lies, in order that they might induce their own des- 


truction., 


THE HOLY SPIRIT.’ 995 


which must come to those who maintain errors 
in government or religion. Wherever wrong 
or sin exists, the conflict of truth with the evil 
will there produce agitation; while those 
where the truth exists in the greatest purity 
will be most peaceful and prosperous. Moral 
forces are the causes which are destroying evil ; 
hence, when a church or nation is right, reason 
and conscience will not prompt agitation, but 
will suppress it. When the natural and moral 
rights of man are recognized, the moral power 
of the human mind, and the moral power of 
God, are engaged to defend, not to destroy, 
such a community. 

Thus the true Church secures peace in every 
nation where her principles are accepted. The 
world does not know it, but it is true as inspir- 
ation, that the praying Church of Christ, which 
testifies against the evils existing in Church and 
State, is the saving health of a nation. No 
question can ever be finally settled until it is 
settled right, and hence peace can be gained 
permanently only by righteousness. The true 
Church does not war, but she proclaims the 
truth, resistance to which causes God to send 


226 THE DOCTRINE OF 


war. The profane world —men without faith 
in God — look at the machinations of statesmen 
as the means of national prosperity and pro- 
gress, ‘There are some statesmen whose con- 
sciences are true, and whose efforts are sincerely 
devoted to the removal of evils in Church and 
State. But often public men get credit for 
doing what the advancing moral sentiment of 
the world renders it expedient for them to do. 
There is a power beyond and above public men 
that moves them, and surrounds and controls 
them. Forcing them often to pursue a course 
which is better than their conscience, and 
which in other circumstances they would 
resist.* , 

Men and women whose consciences are 
adjusted and empowered by faith in gospel 
righteousness, and who testify against whatever 
injures man, are the conservators of peace and 
progress in a nation. Hence England, the non- 


* Witness the union of the old Whig party in the north, 
with the unmovable Anti-slavery men after the defeat of 
General Scott. Many ofthe old Whigs hated the Aboli- 
tionists, but their love of power was Stronger than their 
hatred of wrong. 


THE DOCTRINE OF THE HOLY SPIRIT. 227 


slaveholding states of America, Switzerland, 
and other Protestant lands, will be peaceful and 
prosperous; or if they have conflict, the war 
will be without the gates. In the Reformation 
the judgment of providence turned against evil. 
The twelve hundred and sixty years of evil 
ascendency were fulfilled. Now, every strug- 
gle between light and darkness in every land 
will terminate sooner or later in favor of pro- 
gress. We have reached the period in the 
world’s moral history when the vials of divine 
wrath are being poured out upon evil churches 
and nations. The “ harvest of the wicked” is 
being gathered. But the “wine-press of the 
wrath of God” -will be trodden without the 
camp of the saints. Blessed is that people who 
hear, understand, and turn from the evil that 
hinders the progress of light and love in the 
earth. 


(Chap. VII. p. 145.) 


IS PRAYER A FORCE IN THE MORAL WORLD ? 


PERSEVERING, repeated, concentrated thought in 
prayer is frequently enjoined in the New Testa- 
ment by the words of Jesus. Prayer not only 
in behalf of the suppliant, as in the case of the 
importunate widow, Luke xviii. 1— 8, but like- 
wise in behalf of others, as in Luke xi. 5. Now 
God works in accordance with law in the spirit- 
ual world as in the natural. These injunctions 
therefore have their foundation in laws of mind, 
not yet perhaps well understood, but the exis- 
tence of which should not be doubted. We can 
see, In part, reasons why answer to prayer in 
behalf of others is often delayed, and we can 
believe that such may often exist in the case of 
the suppliant himself. 


THE DOCTRINE OF THE HOLY SPIRIT. 229 


Delay may be necessary in the order of nature. 
In order to responsibility there must be know- 
ledge of duty; but religious knowledge is 
gained progressively, and this requires time. 
The will is influenced by motives. The evil of 
sin must be seen, the character of God con- 
sidered, the beauty of holiness appreciated, but 
these require time; and furthermore presenta- 
tion of motives usually depends on a second 
person, and on privileges and places — all of 
“which require time. 

Delay may be necessary in the order of provi- 
dence. An individual may be so located in 
society that the truth and motive of the gospel 
can not reach him; or if they do, the hinder- 
ing causes may be too great. But God con- 
verts and sanctifies by truth; hence, in order 
to an answer to prayer, Providence often 
removes individuals to some new locality, or 
arranges for them new surroundings, by which 
the effect of truth will be facilitated. But this 
requires time — often long years of time and 
effort. 

But especially delay is necessary in the order 
oflove. God always labors to reform before He 


230 THE DOCTRINE OF 


executes penalty, “not willing that any should 
perish.” The long suffering of God waits and 
works for the individual by reason, by motive, 
by providence, by Spirit: hence answers to 
prayer for others, even in cases where their 
selfishness is not desperate, may be long 
delayed. Where there is truth in the mind, 
and surroundings favorable, the work of the 
Spirit may be immediate; in other cases the 
order of time, providence, and love may require 
delay. 

We know that there is always efficiency in 
the prayer of faith offered by an obedient 
Christian, but we do not know enough to 
affirm the modus operandi of that efficiency. It 
is thought by many who have investigated the 
subject without prejudice, that there is suffi- 
cient evidence to prove the existence of a law 
of mind, the formuls of which is, — that strong 
mental desire, if it carries with it a strong purpose 
of will in regard to another, does often affect the 
mind of the object upon whom the urgent mental 
effort is concentrated. 

The writer has not sufficient knowledge 
either to affirm or deny on the question of the 


THE HOLY SPIRIT. 231 


existence of such a law. But if there be a 
law that can be expressed by this, or by any 
similar formule, then it is easy to see that the 
concentrated struggle of desire and will in prayer, 
which the Scriptures require, without giving a 
reason, has an import that comes in some way 
under the universal category of cause and 
effect. And when such moral influence is 
accumulated by united prayer, and by prayer 
the impulse and direction of which is given by the 
Holy Spirit, while some may doubt whether 
there be such a law, others will see that the 
divine impulse thus added to the human desire, 
would make a law of itself. 

Subsequently to writing the matter and the 
notes of the preceding sections, the author 
received and read with great interest the 
volume entitled “ Miiller’s Life of Trust.” The 
churches need such a testimony in our own 
times. The experiences of such saints as Knox, 
Fox, Woolman and Franke are almost forgot- 
ten. It is interesting to find a living illustra- 
tion confirming the power of prayer by the 
attainment of beneficent objects before the face 
of this unbelieving age; and although the form 


yt THE DOCTRINE OF THE HOLY SPIRIT. 


of Mr. Miiller’s faith can not be expected by all 
persons in all circumstances, yet with Mr. 
Miiller’s impulses, and in the providential cir- 
cumstances in which he has acted, his * faith in 
the living God” is that of the true Christian, 
and the results are an illustration of the omni- 
presence and faithfulness of Christ, which will 
refresh believing minds, 


L.=.No. 2. 


(Chap. VII. p. 145.) 


‘““THE PRAYER OF FAITH SHALL SAVE THE SICK bore. 
AND IF HE HAVE COMMITTED SINS THEY SHALL 
BE FORGIVEN.” 


Iv 1s asked why the efficacy of prayer has 
ceased, or why Paul left a companion at Mile- 
tus sick, if there were gifts of healing that 
could be exercised at pleasure? There is no 
satisfactory answer to such questions unless we 
find the moral principle which governed in 
such cases. All sicknesses originate in natural 
causes; but in some cases they likewise have a 
moral connection, coming as a penalty for sin. 
It is a Bible principle, that those who have 
faith in God suffer in this life if they sin, whilst 
the disobedient are reserved for judgment 
until the future life. Hence sickness and other 
adverse providences often come as discipline in 


234 THE DOCTRINE OF 


the case of believers who have committed offen- 
ces against God of which they have not repen- 
ted. The sicknesses removed by the prayer of 
faith belonged to this category. 

The suffering of believers is made available 
to their moral good. Both their own personal 
affliction and the suffering of Christ are means 
of sanctification to those who have faith. Faith 
sees the hand of God in the affliction, and con- 
nects it with themselves in a moral sense; 
hence the dispensation makes them more 
humble — more obedient — more holy. A true 
faith always transmutes physical evil to moral 
good. Thus the Christian is sanctified by afflic- 
tion, and freed from the love and practice of 
sin, which would alienate the mind from God 
and produce future evil. As it is said in Scrip- 
ture, 1 Cor. xi. 32,“ When we are judged 
we are chastened of the Lord, that we should 
not be condemned with the world.” But the 
unregenerated are ‘reserved until the day of 
judgment to be punished.” It would not bea 
benefit to the earthly-minded to punish them 
here. It would be adding providential evil to 
natural evil without benefit to the sufferer. It 


THE HOLY SPIRIT. 235 


could do them no spiritual good, because it is 
Faith alone that transmutes present evil to an everlas- 
ting benefit. 

The application of the principle is distinctly 
revealed in connection with the church of 
Corinth. The converts there, recently re- 
deemed from heathenism, had fallen into 
abuses of the Lord’s Supper. They had turned 
a sacred memorial into a bacchanal feast. 
Hence many were under discipline, by debility 
and disease, and some had died. 1 Cor. xi. 30, 
— “For this cause many are weak and sickly 
among you, and many egleep.” They were 
under the discipline of affliction because of 
their sin, and some were dead, because, per- 
haps, if they had lived they would have grown 
worse; and hence it was benevolence that 
called them from a life which they were likely 
to abuse. Just as some churches are benefited 
when God takes their minister to heaven (if 
indeed they go there) because they get a better 
man, 

Now those afflicted persons who were bene- 
fited by prayer and medical appliances admin- 
istered in faith, were believers — Christians who 


236 THE DOCTRINE OF 


were suffering as discipline for the indulgence 
of some sin. An affliction of which perhaps 
these sinful indulgences were the natural cause ; 
as in the case of the Corinthians, whose debility 
and suffering had no doubt its origin in their 
bibulous excesses. Hence, when the sin was 
repented of —as the suffering came as a conse- 
quence both naturally and morally — the cause 
and its consequences would be removed to- 
gether. 

So in other like cases. It is stated in the 
context that the repentance of the sufferer was 
a concomitant in the removal of the affliction. 
Then the prayer of faith would save the sick, 
and all would glorify God for His goodness. 
By the repentance of the subject, the aim of the 
discipline would be gained; and by departing 
from his sin the natural cause of the disease 
would be removed; and by faith the Church 
would see the goodness of God in the recovery 
of the sick. Hence it is added in the passage, 
“Tf he has committed sin it shall be forgiven 


him.” 


The end of the discipline is attained, 
the moral effect aimed at is accomplished, and 


the sick man recovers according to both the 


THE DOCTRINE OF THE HOLY SPIRIT. 237 


natural and moral economy of the Divine gov- 
ernment. 

Whether such interposition by providential 
agency be necessary in the present state of the 
Church, others may judge. It would at least 
be well if intelligent physicians, who have 
learned enough to know that medical appliances 
are seldom of much value, had more faith in 
the power of the Great Physician, who, in 
accordance with preceding views, removed 
bodily maladies in order that men might believe 
that He had power to remove the malady of the 
soul. (See Matt. ix. 6. 


(Chap. VII. p. 153,) 


OLD AND NEW TESTAMENT MORALITY. 


To believe and obey God as He makes him- 
self known to us by revelation, is the essence 
of all religion, And in all dispensations, from 
the patriarchal, with little more than the light 
of nature, down to the perfect in Christ Jesus, 
faith is the same principle working by love to 
the character and conformity to the will of God 
—so far as God reveals himself. Abraham, 
who, in the darkness of his age, needed to be 
taught that human sacrifices were not required, 
exercised faith as truly as Paul. And by his 
faith he was willing to trust and sacrifice all of 
earth to the will of God. Hence examples of 
faith in the Old Testament are for all ages, 
while examples of morality are defective, if 


THE DOCTRINE OF THE HOLY SPIRIT. 239 


viewed in the light of the New Testament. 
Many well meaning men have hindered pro- 
gress and perverted conscience by endeavoring 
to make the Old Testament morality coincide 
with New Testament precept, and vice versa. 
This is contrary to the repeated and express 
teaching of the inspired writers. Old Testa- 
ment saints would, in many leading instances, 
be New Testament sinners. Men may apolo- 
gize for slavery, concubinage, prevarication, 
and various other immoralities, by Old Testa- 
ment example. It seems almost as difficult to 
detach the Church in the modern age from the 
limited, introductory system of Moses, as it was 
in the days of Paul. It was “well for the 
early Christians to take heed to the light shin- 
ing in a dark place, until the day dawned and 
the day-star arose in their hearts;” but after 
the New Testament dispensation had been 
established, then the first “had no glory by 
reason of the glory that excelleth.” (See Epis. 
to Heb. passim.) 

Still, persons who “have their senses exer- 
cised by reason of use,”’ will be able to discrim- 
inate the kernel from the husk in all dispensa- 


940 THE DOCTRINE OF 


tions. There is a province where the scholarly 
beneficiaries of religious establishments may 
exercise themselves, and have in some cases as 
much truth on their side in regard to the letter 
of revelation as the dogmatic defenders of the ~ 
faith. But so long as the spirit and precepts 
of the gospel are self-evidently perfect and ulti- 
mate; so long as faith in Christ crucified pro- 
duces humility and labor for human good; so 
long as the Christian faith works by love and 
purifies the heart from sin; so long as the 
promise of the Spirit may be consciously 
known in experience; so long as these and 
other essential things are in the gospel, and 
are apparent to all who have eyes to see, the 
good man, while he will appreciate well-de- 
signed efforts for science or for sect, has a duty 
devolved upon him for Christ and his fellow. 
men which is above these, and which includes 
all sciences and all sects. 

There is a province in which those who are 
in the line of legal ordination, and who labor 
in the Jeter and in truth, may be more useful 
than those who contend for forms rather than 
for faith. If they would devote attention to 


TUE HOLY SPIRIT. 941 


portions of Scripture that are poetical illustra- 
tions, which have been construed as historical 
statements —such, for instance, as quotations 
from the book of Jasher — or to those passages 
which have been a chief source of sceptical 
objection, but which do not belong to Holy 
Scripture, or are of doubtful authority, such as 
the destruction of Saul’s posterity by David; 
and the closing verses of the gospel by Mark; 
— the fourth verse of the fifth chapter of John, 
and other similar passages ; — or if they would 
pay some attention to those who allegorize and 
spiritualize Solomon’s Song, or the common 
histories of Jewish institutions or Jewish indi- 
viduals which have been compiled in the Old 
Testament, they would accomplish a work 
favorable to the progress of truth, and accept- 
able to many who love our Lord Jesus Christ, 


THE END. 


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The work is one that may be extensively useful.”.—Suuday School Times. 


Food for the Lambs. By R. Boyp, D.D. 18mo. Fancy Cloth, .7o 


Fessie Only; or, Never too Poor to Give. By MissS. M. WELts. 
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: Communion. Being Fireside Conversations on Baptism, Close Commu- 
nion, ard the Baptists, by a Presbyterian and a Methodist. By Rev. J. B. 
PeEaT, author of ‘‘ The Bible and Pedobaptist Churches against Open 
Communion,” etc., etc. 1z2mo. 380 pages. Extracloth,- - - $1.50 
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of Scripture, and its Inspiration. By REv. J. A. Smitu, D.D., editor of 
the *‘ Standard,” Chicago. 18mo. Extra cloth, - - ~ - - -go 


Theodosia ; or, The Heroine of Faith. 2 vols., 12mo., each, $1.50 


Sermons of Christmas Evans. A new edition, A new trans- 
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Octavo, sheep - oe =. 4s - - . - - - $250 
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Lite and Thoughts of Foster. By W. W. Everts, D.D. Sixth 

Edition. 12mo. Extra cloth, . : - - . - - - $150 
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Amid so much baser literature, why not select and read tht better books? 


Christian Womanhood; Life of Mrs. M. K. Everts. With an 
Introduction by W. W. Everts, D.D. 


Extra cloth, bevel boards,12mo. - + + + + + «© © $1.50 
Manhood; Its Duties and Responsibilities. By W. W. Everts, 
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The Theatre. By: WaiWse EVERTS, D.De <0 oie are ea ae 
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Compend of Christian Doctrines held by Baptists, in Catechism. 

By W. W. Everts, D.D. 15c. Per dozen, $1.50. per1o00, - + $S.00 


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3. THe TruE CHUROH : UNIVERSAL AND LOCAL. 
4. THe CONSTITUTION AND GOVERNMENT OF THE CHURCH. 
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Facts ON BapTISM. 
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A CALL TO THE MINISTRY. 


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illustrated, - . - . . “ 3 : A = e - $2.00 


NEARLY READY— 


NOTES ON MATTHEw, 


By Rev. George W. Clark, 


Author of the “ New Harmony on the Gospels.” One volume, 12mo. Price $1.75. 
To be followed by Notes on the other Gospels. 


Dr. Conant says; ‘I have long been familiar with Dr. Clark’s habits of 
study, and regard him as admirably fitted for tle work he has undertaken. His 
notes are written with conscientious regard to the wants of those for whom they 
are intended, and are thorough and exhaustive, without being wearisome. I 
heartily commend his work as far better than any now before the public, having 
asimilar object. It combines the fraits of the patient, plodding attention to 
details of the German mind, with the practical tact of the American mind.” 


JUST PUBLISIIED! 


Valuable Book to Pastors, Sunday School Teachers 
AND BIBLE STUDENTS. 


A NEW 


HARMONY OF THE (GOSPELS, 


In English, according to the common version, 


BY REV. GEO, W, CLARK, 


AUTHOR OF *‘ NOTES ON MATTHEW;” 
WITH AN 


INWTRODUVUCTION BY DR. CONANT. 


One volume, 12mo., 377 pp. To place it within the reach of alt, it 
ts put at the low price of $1.50. 


The Harmony is the fullest and best before the public, con 
sisting of two hundred and two sections of the Gospel text. 
arranged in parallel columns, with an avalys7s before each section; 
valuable notes on the time, place and order of the events and 
discourses connected with the life of Christ, and on supposed 
discrepancies in the Gospels, containing the dJatest results of 
investigation in this department of Biblical study; explanations 
and descriptions of words, names and customs; skefches of prom- 
inent Harmonies, both ancient and modern; comparison of 
Harmonies best known in this country; valuable tables, and fud/ 
indexes of subjects and texts of scripture treated in the work. 


It is specially adapted to Sunday School use, either with or 
without a question book. very teacher and school studying 
lessons on the LIFE OF CHRIST, should have this volume. 


We give our usual liberal discount to ministers. 


Mailed to any address on receipt of the retail price by the 
publisher, 


HENRY A, SUMNER, 
110 DEARBORN STREET, 
CHICACO. 


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